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THE 



AMERICAN CHURCHES, 



THE BULWARKS 



OF 



AMERICAN SLAVERY 



BY AN AMERICAN. 



THIRD AMERICAN EDITION, 



ENLARGED BY AN APPENDIX. 




NEWBURYPDRT : 

PUBLISHED BY CHARLES WHIPPLE. 

1 842. 



A-r- 






^ \ 



Y» 



^^ AMERICAN SLAVERY. 



The extent to which most of the Churches in America 
are involved in the guilt of supporting the slave system is 
known to but few in this country.* So far from being even 
suspected by the great mass of the religious community 
here, it would not be believed but on the most indisputable 
evidence. Evidence of this character it is proposed now 
to present — applying to the Methodist Episcopal, the 
Baptist, the Presbyterian, and the Protestant Episcopal 
Churches. It is done with a single view to make the 
British Christian public acquainted with the real state of 
the case — in order that it may in the most intelligent and 
effective manner exert the influence it possesses with the 
American churches to persuade them to purify themselves 
from a sin that has greatly debased them, and that threat- 
ens in the end wholly to destroy them. 

The followincr memoranda will assist English readers in 
more readily apprehending the force and scope of the 
evidence. 

I. Of the twenty-six American States, thirteen are 
slave States. Of the latter, Maryland, Virginia, Kentucky, 
Missouri, and Tennessee (in part), are shve-selling States; 
the States south of them are shve-buying and slave- 
consuming States. 

II. Between the slave-selling and slave-buying States, 
the slave-trade is carried on extensively and systematically. 
The slave-trader, on completing his purchases for a single 
adventure, brings the gang together at a convenient point; 
confines the men in double rows to a large chain running 
between the rows, by means of smaller lateral chains 
tightly riveted around the wrists of the slaves, and con- 

* England — where this pamphlet was first published. 



nected with the principal chain. They are in this way 
driven aloni^ the liighways, (the small boys, the women, 
and ijiris following,) without any release from their chains 
till they arrive at the ultimate place of sale. Here they 
occupy barracoons, till they are disposed of, one by one, or 
in lots, to those who will give most for them. 

11[. Ministers and ofhce-bearers, and members of 
churches are slave-holders — buying and selling slaves, 
(not as the regular slave-trader,) but as their convenience 
or interest may from time to time require. As a general 
rule, the itinerant preachers in the Methodist church are 
not permitted to hold slaves— but there are frequent ex- 
ceptions to the rule, especially of late. 

IV. There are, in the United States, about 2,487,113 
slaves, and 38(5,0(30 free people of rulur. Of the slaves, 
80,000 are members of the Methodist church ; 80,000 of 
the Baptist ; and about 40,000 of the other churches. 
These church members have no exemption from being 
sold by their owners as other slaves are. Instances are not 
rare of slave-holding members of churches selling slaves 
who are members of the same church with themselves. 
And members of churches have followed the business of 
slave-auctioneers. 

V. In most of the slave States the master is not per- 
mitted formally to emancipate, unless the emancipated 
person be removed from the State, (which makes the 
formal act unnecessary,) or, unless by a special act of the 
legislature. If, however, he disregard the law and permit 
the slave to go at liberty and " do" for himself, the law — 
on the theory, that every slave ought to have a master to 
sec tu hint — directs him to be sold for the benefit of the 
State. Instances of this, however, must be very rare. 
The people are better than their laws — for the writer, 
during a residence of more tlian thirty years in the slave 
Stales, never knew an instance of such a sale, nor has he 
ever heard of one that was fully proved to have taken 
place. 

VI. There is no law in any of the slave States for- 
bidding the slave-holder to remove his slaves to a free 
State ; nor afrainst his izivinjr the slaves themselves a 
"pass" for that purpose. The laws of some of the free 
States present obstructions to the settlement of colored 



persons within their limits — but these obstructions are not 
insurmountable, and if the validity of the laws should be 
tried in the tribunals, it would be found they are un- 
constitutional. 

VII. In the slave States a slave cannot be a witness 
in any case, civil or criminal, in which a white is a party. 
Neither can a free colored person, except in Louisiana. — 
Ohio, Indiana, and Illinois, (free States,) make colored 
persons incompetent as witnesses in any case in which a 
white is a party. In Ohio, a white person can prove his 
own (" book") account, not exceeding a certain sum, by 
his own oath or affirmation. A colored person cannot, as 
against a white. In Ohio the laws regard all who are 
mulattoes, or above the grade of mulattoes, as white. 

VIII. There is no law in the slave States, forbidding 
the several church authorities making slave-holding an 
offence, for which those guilty of it might be excluded 
from membership. 

The Society of Friends exists in the slave States — it 
excludes slave-holders. 

The United Brethren exist as a church in Maryland 
and Virginia, slave States. Their Annual Conference for 
these two States, (in which are thirty preachers,) met in 
February, [1840.] 

The following is an extract from its minutes : — 

" No charge is preferred against any (preachers,) except Franklin 
Echard and Moses Michael. 

" It appeared in evidence that Moses Michael was the owner of a 
female slave, which is contrary to the discipline ot our church. Con- 
ference therefore resolved, that unless brother Michael manumit or 
set free such slave in six months, he no longer be considered a 
member of our church." 

IX. When ecclesiastical councils excuse themselves 
from acting for the removal of slavery from their respective 
communions by saying, they cannot legislate for the 
abolition of slavery; that slavery is a civil or political 
institution— that it " belongs to Caesar," and not to the 
church to put an end to it, they shun the point at issue. 
To the church member who is a debauchee, a drunkard, 
a seducer, a murderer, they find no difficulty in saying, 
*'we cannot indeed proceed against your person, or your 
property — this belongs to C-Esar — to the tribunals of the 
country — to the legislature;— hut we can suspend or 

1* 



G 

wholly cut you off from llie communion of the church 
with a view to your repentance and its purification. Jl 
a white member should bv force or intimidation, day aiter 
day deprive another wliite member of his property the 
authorities of the churches would expel him from their 
body, should he refuse to make restitution or reparation, 
althoucrh it could not be enforced except through the 
tribunals over which they have no control. There is then, 
nothin<T to prevent these authorities from saying to the 
slave-holder— *' cease being a slave-holder and remain in 
the church, or continue a slave-holder and go out of it : 
You have your choice." 

X The slave States make it penal, to teach the slaves 
to read So also some of them to teach the free colored 
people to read. Thus a free colored parent may suffer the 
penalty for teaching his own children to read even the 
Scriptures. None of the slave-holding churches, or re- 
liaious bodies, so far as is known, have, at any time, 
remonstrated with the legislatures against this iniquitous 
leri'^lation, or petitioned for its repeal or modification. 
Nor have they reproved or questioned such of their mem- 
bers, as, being also members of the legislatures, sanctioned 
such' legislation by their votes. r i i 

XI. There is no systematic instruction ot the slave- 
members of churches, cither orally or in any other way. 

XII Uniting with a church makes no change in the 
condition of slaves at hoine. They are thrown back just 
as before, among their old associates, and subjected to 
their corrupting influences. , • ,* i 

XIII. But little pains are taken to secure their attend- 
ance at public worship, on Sundays. 

XIV. The " house-servants" are rarely present at 
family-worship ; tlie " field-hands," never. 

XV It is only one here and there who seems to have 
any intelligent views of the nature of Christianity, or of a 

future life. . ^ , . - j 

XVI In the Methodist, Baptist, Presbyterian and 
Episcopal churches, the colored people, during service, 
sit in a particular part of the house, now generally known 
as the negro pew. They are not permitted to sit in any 
other nor to hire or purchase pews as other people, nor 
would they be permitted to sit, even if invited, in the pews 
of white persons. This applies to all colored persons, 



whether members or not, and even to licensed ministers of 
their respective connections. The "negro pew" is ahnost 
as rioridly kept up in the free States as in the slave. 

XVII. In some of the older slave States, as Virginia, 
and South Carolina, churches, in their corporate character, 
hold slaves, who are generally hired out for the support of 
the minister. The following is taken from the Charleston 
Courier, of February 12th, 1835. 

FIELD NEGROES, hy Tliomas Gadsden. 

On Tuesdaj', the I7th Instant, will be sold, at the north of the 
Exchange, at ten o'clock, a prime ganjjj of ten negroes, accu?lonied 
to the culture of cotton and provisions, belonging to the Indepen- 
dent Church, in Christ's Church Parish. * * * F^}}. 6. 

XVIII. Nor are instances wanting, in which Negroes 
are bequeathed for the benefit of the Indians, as the fol- 
lowing Chancery notice, taken from a Savannah (Geo.) 
paper will show. 

" Bryan Superior Court. 

Between John J. Maxwell and others. Executors of Ann ^ 

Pray, complainants, and \ in 

Mary Sleigh and others:. Devisees and Legatees, under ^ equitv. 
the will of Ann Pray, defendants. J 

"A Bill having been filed for the distribution of the estate of the 
Testatrix, Ann Pray, and it appearing that among other legacies in 
her will, is the following, viz. a legacy of one-fourth of certain negro 
slaves to the American Board of Coinmissioners for Domestic 
[Foreign it probably should have been] Missions for the purpose of 
sending the gospel to the heathen, and particularly to the Indians of 
this continent. It is on motion of the solicitors of the complainants 
ordered, that all persons claiming the said legacy, do appear and 
answer the bill of the complainants, within four months from this day. 
And it is ordered, that this order be published in a public Gazette of 
the city of Savannah, and in one of the Gazettes of Philadelphia, once 
a month, for four months. 

" Extract from the minutes, Dec. 2nd, 1S32. 
John Smith, c. s. c. b. c." — (The bequest was not accepted.) 

INFLUENCES UNDER WHICH THE AMERICAN 
CHURCHES HAVE BEEN BROUGHT. 

Charleston (City) Gazette. — " We protest against the assumption 
— the unwarrantable assumption — that slavery is ultimately to be 
extirpated from the Southern States. Ultimate abolitionists are 
enemies of the South, the same in kind, and only less in degree, than 
immediate abolitionists." 

Washington ( City ) Telegraph. — "As a man, a Christian, and a 
citizen, we believe that slavery is right ; that the condition of the 
slave-holding States, is the best existing organization of civil society." 



8 

Chancellor Harper, of Soul h Carolina — " It is the order of nature 
and ofCiOD, that ihe being of superior faculties and knowledj^e, and 
therefore of superior power, shouUI control iind dispose of those who 
are inferior. It is as much in tlie order of niiture, that men should 
enslave each other, as that other animals should prey upon each 
other." 

Columhia (S. C.) Telescope. — " Let us declare, through the 
public journals of our country, that the question of slavery is not, and 
shall not be open to discussion — that the sj-stem is deep-rooted 
among us, and must remain for ever; that the very nioment any 
private individual attempts to lecture upon its evils and immorality, 
and the necessity of putting means in operation to secure us Iroin 
them, in the same moment his tongue shall be cut out and cast upon 
a dunghill." 

Jliigusta (Geo.) Chronicle. — " He [Amos Dresser] should have 
been hung up as high as Haman, to rot upon the gibbet, until the 
wiiul wbi.>tled through his bones. The cry of the whole South 
should be death, instant death, to the abolitionist, wherever he 
is caught." 

[Amos Dresser, now a missionary in Jamaica, was a 
theological student at Lane Seminary, near Cincinnati. 
In the vacation (August 1835) he undertook to sell Bibles 
in the State of Tennessee, with a view to raise means 
further to continue his studies.. Whilst there, he fell 
under suspicion of being an abolitionist, was arrested by 
the Vio-ilance Committee, whilst attendino- a reiisious 
meeting in the neighborhood of Nashville, the Capital of 
the State, and after an afternoon and evening's inquisition 
condemned to receive twenty lashes on his naked body. 
The sentence was executed on him, between eleven and 
twelve o'clock on Saturday night, in the presence of most 
of the committee, and of an infuriated and blaspheming 
mob. The Vigilance Committee (an unlawful association) 
consisted of sixty persons. Of these, twenty-seven were 
members of churches; one, a religious teacher ; another, 
the Elder who but a few days before, in the Presbyterian 
church, handed Mr. Dresser the bread and wine at tlie 
communion of the Lord's Supper.] 

In the latter part of the summer of 1835, the slave- 
holders generally became alarmed at the progress of the 
abolitionists. Meetings were held throughout the South, 
to excite all classes of people to the requisite degree of 
exasperation against them. At one of these meetings, 
held at Clinton, Mississippi, it was 



9 
Resolved, — 

"That slavery through the South and West is not felt as an evil, 
moral or political, but it is recogni-'cd in reference to the actual, and 
not to any Utopian condition of our slaves, as a blessing both to 
master and slave." 

Resolved, — 

" That it is our decided opinion, that any individual who dares to 
circulate, with a view to effectuate the designs of the abolitionists, 
any of the incendiary tracts or newspapers now in a course of trans- 
mission to this country, is justly worthy in the sight of God and inim 
of inunediate death ; and we doubt not that such would be the pun- 
ishment of any such offender in any part of the State of Mississippi 
where he may be found." 

Resolved, — 

" That we recommend to the citizens of Mississippi, to encourage 
the cause of the Ameiican Colonization Society, so long as in good 
faith it concentrates its energies ahjne on the removal of the free 
people of color out of the United States." 

Resolved, — 

" That the Clergy of the State of Mississippi, be hereby recom- 
mended at once to take a stand upon this subject, and that their 
further silence in relation thereto, at this crisis, will in our opinion, 
be subject to serious censure." 

At Charleston, South Carolina, the Post Office was 
forced, the Anti-Slavery publications, which were there 
for distribution or further transmission to masters, taken 
out and made a bon-fire of in the street, by a mob of 
several thousand people. 

A public meeting was appointed to be held a {e\v days 
afterward, to complete, in the same spirit in which they 
were commenced, preparations for excluding Anti-Slavery 
publications from circulation, and for ferreting out persons 
suspected of favoring the doctrines of the abolitionists, that 
they might be subjected to Lynch law. At this assembly 
the Charleston Courier informs us; 

" The Clergy of all denominations attended in a body, lending their 
sanction to the proceedings, and adding by their presence to the 
impressive character of the scene." 

Tt was there Resolved, — 

" That the thanks of this meeting are due to the Reverend gentle- 
men of the clergy in this city, who have so promptly and so effectu- 
ally responded to ptiblic sentiment, by suspending their schools ia 
which the/ree colored population were taught; and that this meeting 



10 

deem it a patriotic action, worthy of all praise, and proper to be 
imitated by other teachers of similar schools throughout the State." 

The alarm of the Virginia slave-holders was not less — 
nor were the clergy in the city of Richmond, the capital, 
less prompt than the clergy in Charleston, to respond to 
" public sentiment " Accordingly, on the 29th July, 
they assembled together, and 

Resolved, unanimously , — 

*' That we earnestly deprecate the unwarrantable and highly im- 
proper interference of the people of any other State with the domestic 
relations of master and slave. 

<' That the example of our Lord Jesus Christ and his apostles, in 
not interfering with the question of slavery, but uniformly recognising 
the relations of master and servant, and giving full and affectionate 
instruction to both, is worthy of the imitation of all ministers of the 
gospel. 

" That we will not patronize nor receive any pamphlet or news- 
paper of the Anti-Slavery Societies, and that we will discountenance 
the circulation of all such papers in the community. 

" That the suspicions which have prevailed to a considerable 
extent against ministers of the gospel and professors of religion in 
the State of Virginia, as identified with abolitionists are wholly vn- 
merited — believing as we do, from extensive acquaintance with our 
churches and brethren, thai they are unanimous in opposing the 
pernicious schemes of abolitionists." 

THE METPIODIST EPISCOPAL CHURCH. 
700,000 Members. 
In 1780, four years before the Episcopal Methodist 
Church was regularly organized in the United States, the 
conference bore the following testimony against slavery : — 
•= The conference acknowledges that slavery is contrary to the 
laws of God, man, and nature, and hurtful to society ; contrary to the 
dictates of conscience and true religion ; and doing what we would 
not others should do unto us." 

In 1784, when the church was fully organized, rules 
were adopted, prescribing the times at which members 
who were already slave-holders, should emancipate their 
slaves. These rules were succeeded by the following : — 

" Every person concerned, who will not comply with these rules, 
shall have liberty quietly to withdraw from our society within the 
twelve months following "the notice being given him as aforesaid ; 
otherwise the assistnnts shall exclude him the society. 

«' No person holding slaves shall in future be admitted into society, 
or to the Lord's Supper, till he previously comply with these rules 
concerning slavery. 



11 

*« Those who buy, sell, or give [slaves] away, unless on purpose to 
free them, shall be expelled immediately." 

In 1785, the following language was held : — 

" We do hold in the deepest abhorrence the practice of slavery, 
and shall not cease to seek its destruction by all wise and prudent 
means." 

In 1801 :— 

*' We declare that we are more than ever convinced of the great 
evil of African slavery, which still exists in these United States." 

*' Every member of the society who sells a slave shall, immediately 
after full proof, be excluded from the society, &c." 

" The Annual Conferences are directed to draw up addresses for 
the gradual emancipation of the slaves to the legislature." — "Proper 
committees shall be appointed by the Annual Conferences, out of the 
most respectable of our friends, for the conducting of the business; 
and the presiding elders, deacons, and travelling preachers, shall pro- 
cure as many proper signatures as possible to the addresses ; and give 
all the assistance in their power, in every respect to aid the com- 
mittees and to further the blessed undertaking. Let this be continued 
from year to year till the desired end be accomplished." 

In 1836, the General Conference met in May, in Cin- 
cinnati, a town of 46,000 inhabitants, and the metropolis 
of the free State of Ohio. An Anti-Slavery Society had 
been formed there a year or two before. A meeting of 
the society was appointed for the evening of the 10th of 
May, to which the abolitionists attending the conference 
as delegates were invited.* Of those who attended, two 
of them made remarks suitable to the occasion. On the 
12th of May, Rev. S. G. Roszell presented in the con- 
ference the following preamble and resolutions : — 

" Whereas, great excitement has pervaded this country on the 
subject of modern abolitionism, which is reported to have been in- 
creased in this city recently, by the unjustifiable conduct of two 
members of the General Conference in lectuiing upon, and in favor 
of that agitating topic; — and whereas, such a course on the part of 
any of its members is calculated to bring upon this body the suspicion 
and distrust of the community, and misrepresent its sentiments in 
regard to the point at issue ; — and whereas, in this aspect of the case, 
a doe regard for its own character, as well as a just concern for the 
interests of the church confided to its care, demand a full, decided, 
and unequivocal expression of the views of the General Conference 
in the premises." Therefore, 

* The Rev. Mr. TiOvejoy, who was afterwards slain by the mob in defending his 
press, at Alton, Illinois, was present at the meeting. He was on his way from 
St. J-iouis, where he then resided, to Pittsburg, to attend the General Assembly of 
the Presbyterian Church. 



12 

1. Resolved, — 

" By the delegates of the Annual Conference in General Confe- 
rence assembled, that they disapprove in the most unqualified sense, 
tlie conduct of the two mcuibeis of the General Conference, who are 
rej)orted to have lectured in this city recently, upon, and in favor of, 
modern abolitionism." 

2. Resolved, — 

" By the delegates of the Annual Conferences in General Confe- 
rence assembled, — that they are decidedly oi'posed to modern aboli- 
tionism, and wholly disclaim any rijiht, wish, or intention, to interfere 
in the civil and political relation between master and slave, as it 
exists in the slave-holding States of this Union." 

The preamble and resolutions were adopted — the first 
resolution by 122 to 11— the last by 120 to 14. 

An address was received from the Methodist Wesleyan 
Conference in England, in which the Anti-Christian 
character of slavery, and the duty of the Methodist church 
was plainly, yet tenderly and aM'ectionately presented for 
its consideration. The Conference refused to publish it. 

In the Pastoral Address to the churches, are these 
passages : — 

" It cannot be unknown to you, that the question of slavery in the 
United States, by the constitutional compact which binds us together 
as a nation, is left to be regulated by the several Slate Legislatures 
themselves; and thereby is put beyond the control of the general 
government, as well as that of all ecclesiastical bodies; it being mani- 
fest, that in the slave-holding Stales themselves, the entire responsi- 
bility of its existence, or non-existence, rests with those State 
legislatures. " * * * " These facts which are only mentioned 
here as a reason for the friendly admonition which we wish to give 
you, constrain us as your pastors, who are called to watch over your 
souls, as they must give account, to exhort you to abstain from all 
abolition movements and associations, and to relrain from patronizing 
any of their publications," &c. * * 

" From every view of the subject which we have been able to 
take, and from the most calm and dispassionate survey of the whole 
ground, we have come to the conclusion, that the only safe, scriptural, 
and prudent way for us, both as ministers and people, to take, is, 
wholly to refrain from this agitating subject," &c. 

The temper exhibited by the General Conference, was 
warmly sympathized in by many of the Local Conferences, 
not only in the slave States, but in the free. 

The Ohio Annual Conference had a short time before, 

Resolved, — 
*' 1. That we deeply regret the proceedings of the abol tiouists, and 



13 

Anti-Slavery Societies in the free States, and flie consequent excite- 
ment produced thereby in the slave States; that \vc, as a Conference, 
disclaim all connection and co-operation with, or belief in the same; 
and that we hereby recommenrl to our junior preachers, local breth- 
ren, and private members within our bound?, to abstain from any 
connection with them, or participation of their acts in the premises 
whatever." 

Resolved, — 

" 2. That those brethren and citizens of the North, who resist the 
abolition movements with firmness and moderation, are the true 
friends to the church, to the slaves of the South, and to the constitu- 
tion of our common country," &c. 

The New York Annual Conference met in June, 1S36, 

and 

Resolved, — 

" 1. That this conference fully concur in tlie advice of the late 
General Conference, as expressed in their Pastoral Address." 

Resolved, — 

" 2. That we disapprove of the members of this conference pat- 
ronising, or in any way giving countenance to a paper called ' Zion's 
AVatchman,'^ because in our opinion, it tends to disturb tlie peace 
and harmony of the body, by sowing dissensions in the church." 

Resolved, — 

" 3. That although we could not condemn any man, or withhold 
our suffrages from him on account of his opinions merely, in refe- 
rence to the subject of abolitionism, yet we are decidedly of the 
.opinion that none ought to be elected to the office of a deacon, or 
elder, in our church, unless he give a pledge to the conference, that 
be will refrain from agitating the church with discussions on this 
subject, and the more especially as the one promises, ' reverently to 
obey them to whom the charge and government over him is com- 
mitted, following with a glad n'lind and will, their godly admonitions: ' 
and the other with equal solenmity, promises to ' njaintain and set 
forward, as much as lieih in him, quietness, peace, and love among 
all Christian people, and especially among them that are, or shall be 
committed to his charge.' " 

In 1838, the same Conference, Resolved : — 
" As the sense of this conference, that any of its members, or pro- 
bationers, who shall patronize Zion's 'NVatchman, either by writing 
in commendation of its character, by circulating it, recommending it 
to our people, or procuring subscribers, or by collecting or remitting 
monies, shall be deemed guilty of indiscretion, and dealt with 
accordingly." 



* Zion's Watchman is a newspaper devoted to the Anti-Slavery cause and the 
religious interests of the Methodist Episcopal church. It is edited by Die Rev. 
La Roy Sunderland 

O 



14 

The Preachers — judging by the vote on the anti-aboli- 
tion resolutions — were expected of course to conform to 
the advice in the Pastoral Address, The New York 
Conference, the most influential, set the example of 
exacting a pledge from the candidates for orders, that 
they would not agitate the subject of slavery in their con- 
gregations. The official newspapers of the connection, 
would, of course, be silent. Therefore, as a measure for 
wholly excluding the slavery question from the church, it 
was of the last importance that Zion's Watchman, an 
w«of!icial paper, and earnest in the Anti-Slavery cause, 
should be prevented from circulating among the members. 

Having seen in what spirit the conferences of the free 
States were willing to act, we will now see what was the 
temper of the conferences in the slave States. Tlicy were 
not under the same necessity as the free State conferences, 
of guarding against agitation, by candidates for orders — for 
in the slave States, they are comparatively few, and being 
brought up under the influences of slavery, are considered 
sound on that subject. The point of most interest to the 
slave-holding professors of religion was, to stetl theip own 
consciences. 

The Baltimore Conference resolved : — 

" That in all cases of administration under the general rule in 
reference to buying and [or] selling men, women, and children, &c, 
it be, and hereby is recommended to all commiUees, as the sense and 
opinion of this conference, that the said rule be taken, construed and 
understood, so as not to make the guilt or innocence of the accused 
to depend upon the simple I'act of purchase or sale of any such slave 
or slaves, but upon the attendant circumstances of cruelty, injustice 
or inhumanity, on the one hand, or those of kind purposes, or good 
intentions on the other, under which, the transactions shall have 
been perpetrated : and further, it is recommended that in all such 
cases, the charge be biought for immorality, and the circumstances 
adduced as specifications under that charge." 

THE GEORGIA ANNUAL CONFERENCE, 

Resolved iinanimoushj that : — 

•' "Whereas, there is a clause in the discipline of our church, which 
states that we are as much as ever convinced of the gieat evil of 
slavery; and whereas the said clause has been perverted by some, 
and used in such a manner as to produce the impression that the 
Methodist Episcopal church believed slavery to be a moral evil," 



15 

Therefore Resolved, — 

"That it is the sense of the Georgia Annual Conference, that 
slavery, as it exists in the United States, is not a moral evU.^* 

Resolved, — 

" That we view slavery as a civil and domestic institution, and 
one with which, as ministers of Christ, we have nothing; to Ao, 
further than to ainehorate the condition of the slave, by endeavoring 
to impart to him and his master the benign influences of the religioa 
of Christ, and aiding both on their way to heaven." 

On the motion, it was Resolved unanimously, — 

" That the Georgia Annual Conference regard with feelings of 
profound respect and approbation, the dignified course pursued by 
our several sup erintei\ dents or bishops in suppressing the attempts 
that have been made by various individuals to get up and protract an 
excitement in the churches and country on the subject of aboli' 
tionism" 

Resolved, further, — 

*' That they shall have our cordial and zealous support in sustaining 
them in the ground they have taken." 

SOUTH CAR<OLINA CONFER,ENCE. 

Tlie Rev. W. Martin introduced resolutions, similar to 
those of the Georgia conference. 

The Rev. W. Capers, D. D., after expressing his con- 
viction that "the sentiment of the resolutions was univer- 
sally held, not only by the ministers of that conference, 
but of the whole South;" and after stating, that the 
only true doctrine was, " it belongs to Ccesar, and not to 
the church," offered the following as a substitute : — 

" Whereas, we hold that the subject of slavery in these United 
States is not one proper for the action of the church, but is exclu- 
sively appropriate to the civil authorities," 

Therefore, Resolved, — 

" That this conference will not intermeddle with it, farther than to 
express our regret that it has ever been introduced, in any form, into 
any one of the judicatures of the church. 

" Brother Martin accepted the substitute. 

" Brother Betts asked, whether the substitute was intended as im- 
plying that slavery, as it exists among us, was not amoral evil? 
He understood it as equivalent to such a declaration. 

" Brother Capers explained, that hismtention was to convey that 
sentiment fully and unequivocally, and that he had chosen the form 
of the substitute for the purpose, not only of reproving some wrong 
doings at the JVorth, but with reference also to the General Con- 



16 

ference. If slnvery were a moral evil (that is, sinful,) the church 
would be hound to take cognizance of it ; but our atfirmation is, that 
it is not a matter for her jniisdiction, but is exclusively appropriate 
to the civil government, and of course not sinful. 
" Tlie substitute was then unanimously adopted." 

SENTIMENTS OF NON-SLAVE-IIOLDING 
METHODIST MINISTERS. 

Rev. N. Bangs, D. D., of New York : 

•' It appears evident, that however much the apostle might have 
deprecated slavery as it then existed throughout the Konian empire, 
he did not feel it his duty, as an ambassador of Christ, to disturb those 
relations which subsisted between master and servants, by denounc- 
ing slavery as such a mortal sin, that they could not be servants of 
Christ in such a relatien." 

Rev. E. D. Simms, Professor in Randolph Macon 
College, a Methodist Institution : 

"These extracts from holy writ unequivocally assert 
THE RIGHT OF PROPERTY IN" SLAVES, together with the usual 
incidents of that right; such as the power of acquisition and disposi- 
tion in various ways, according to municipal regulations. The right 
to buy and sell, and to transmit to chihhen by way of inlieritance, is 
clearly stated. The only restriction on the subject, is in reference 
to the market, in which slaves or bondsmen were to be purchased. 

" Upon the whole, then, whether we consult the Jewish polity, 
instituted by God himself; or the uniform opinion and practice of 
mankind in all ages of the world; or the injunctions of the New 
Testament and the Moral Law; we are brought to the conclusion, 
that slavery is not injiiioral. 

" Having established the point, that the first African slaves were 
legally brought into bondage, the right to detain their children in 
bondatie, follows as an indispensable consequence. 

" Thus we see, that the slavery which exists in America, was 
founded in rights 

The Rev. Wilbur Fisk, D. D., late President of the 
[Methodist] Wesleyan University in Connecticut: 

"The relation of ma-ter and slave, may and does, in many cases, 
exist under such circumstances, as free the master Irom the just 
charge and guilt of immorality. 

" i Cor. vii. 20—23. 

" This text seems mainly to enjoin and sanction the fitting con- 
iintuince of their j)resent social relations; the freeman was to remain 
free, and the slave, unless en»ancipation should offer, luas to remain 
a slave. 

" The general rule of Christianity not only permits, hut in sup- 
posable circumstances, enjoins a continuance of the master^s au- 
thority. 

"The New Testament enjoins obedience upon the slave as aa 
obligation due to a present rightful authority." 



17 

Rev. Elijah Hedding, D. D., one of the six Methodist 
Bisiiops : 

" The right to hold a slave is founded on this rule, * Therefore, all 
things whatsoever ye would that men should do to you, do ye even 
so to them ; for this is the law and the prophets." — Ch. Ad. and 
Journal, Oct, 20, 1807. 

SENTIMENTS OF SLAVE-HOLDING METHO- 
DIST MINISTERS. 

The Rev. William Winans, of Mississippi, in the Gen- 
eral Conference, in 1836 : 

" He was not born in a slave State — he was a Pennsylvanian by 
birth. He had been brought up to believe a slave-holder as great a 
villain as a horse-thief; but he had gone to the South, and long resi- 
dence there had changed his views; he had become a stave-holder 
on principle." * * * * a Though a slave-holder himself, no aboli- 
tionist felt more sympathy for the slave than he did — none had 
rejoiced more in the hope of a coming period, when the print of a 
slave's foot would not be seen on the soil." * * * "It was import- 
ant to the interests of slaves, and in view of the question of slavery, 
that there be Christians who were slave-holders. Christian ministers 
should be slave-holders, and diffused throughout the South. Yes, 
sir, Presbyterians, Baptists, Methodists, should be slave holders: — 
yes, he repeated it boldly — there should be members, and deacons, 
and ELDERS and BISHOPS, too, who were slave-holders." 

The Rev. J. Early, of Virginia, on the same occasion : 

" Sir, — We have no energy. But if a majority of this conference 
have no energy — not enough of it, to protect their own honor from 
insult and degradation — be it known, that there are in the conference 
those who have — and who ought to be by themselves. It is 
full time for you, sir, to speak out — to testify that you have some 
regard for yourselves — to say that you have some regard for your 
honor. Submit to this, sir ! If we submit to this, we are prepared to 
submit to anything." 

The Rev. J. H. Thornvvell, at a public meeting held in 
• South Carolina, supported the following resolutions : — 

" That slavery as it exists in the South is no evil, and is consistent 
with the principles of revealed religion; and that all opposition to it 
arises from a misguided and fiendish fanaticism, which we are bound 
to resist in the very threshold. 

" That all interference with this subject by fanatics is a violatioa 
of our civil and social rights — is unchristian and inhuman, leading 
necessarily to anarchy and bloodshed ; and that the instigators are 
murderers and assassins. 

" That any inierference with this subject, on the part of Congress, 
must lead to a dissolution of the Union." 

3* 



18 

The Rev. George W. Langhorne, of North Carolina, 
thus writes to the Editor of Zion's Watchman, under date, 
June 25th, 1836. 

" I, sir, would as soon be found in tlie ranks of a banditti, as num- 
bered with Arthur Tappan and iiis wanton co-adjutors. Nothing is 
move appalling to my feelings as a man, contrary to my principles as 
a Christian, and repugnant to my soul as a minister, than the 
insidious proceedings of such men. 

" If you have not resigned your credentials as a minister of the 
Methodist Episcopal church, I really think that, as an honest man, 
you should now do it. In your ordination vows you solemnly- 
promised to be obedient to those who have rule over you ; and since 
tliey [the General Conference] have spoken, and that distinctly, too, 
on this subject, and disapprobate your conduct, I conceive you are 
bound to submit to their authority, or leave the church," 

The Rev. J. C. Postell, in July, 1836, delivered an 
address at a public meeting at Orangeburgh Court-house, 
S. C, in which he maintains; 1. That slavery is a judicial 
visitation. 2. That it is not a moral evil. 3. That it is 
supported by the Bible. He thus argues his second 
point : — 

" It is not a moral evil. The fact that slavery is of Divine appoint- 
ment, would be proof enough with the Christian, that it could not be 
a moral evil. But when we view the hordes of savage marauders 
and human cannibals enslaved to lust and passion, and abaudoned to 
idolatry and ignorance, to levolutionise t'nem fiom such a state, and 
enslave them where they may have the gospel, and the privileges of 
Christians; so far from being a moral evil, it is a merciful visitation. 
If slavery was either the invention of man or a moral evil, it is logical 
to conclude, the power to create has the power to destroy. Why 
then has it existed ? And why does it now exist amidst all the 
power of legislation in state and church, and the clamor of aboli- 
tionists ? Jt is the Lord's doings and marvellous in our 
EYES : and had it not been done for the best, God alone, who is able, 
long since would have overruled it. It is by Divine appoint- 
ment." 

On that occasion the same Rev. gentleman read a letter 
which he had addressed to the Editor of Zion's Watch- 
man — of which the following are extracts : — 

" To La Roy Sunderland, &c. 

" Did you calculate to misrepresent the Methodist Discipline, and 
say it supported abolitionism, when the General Conference, in their 
late resolutions, denounced it as a libel on truth. ^ Oh full of all 
subtlety, thou child of the devil!' all liars, saith the sacred volume, 
shall have their part in the lake of tire and brimstone. 

" I can only give one reason why you have not been indicted for a 
Ijhel — The law says, ' The greater the truth, the greater the libel;' 
and as your paper has no such ingredient, it is construed but a small 



19 

matter. But if you desire to educate the slaves, I will tell you how 
to raise the money without editing Zion's VVatchinan ; you and old 
Arthur Tappan come out to the South this winter, and they will raise 
one iiundred thousand dollars for you. New Orleans, itself, will be 
pledged for it. Desiring no further acquaintance with you, and never 
expecting to see you but once in time or eternity, that is at judgment, 
I subscribe myself, the frieud of the Bible, and the .opposer of 
Abolitionists. 

"J. C. POSTEI.L, 

" Orangeburgh, July 21st, 1836." 

THE GENERAL CONFERENCE FOR 1840, 

HELD ITS SESSION IN MAY, IN BALTIMORE. 

The Rev. Silas Comfort appealed from a decision of the 
Missouri conference, of which he was a member. That 
conference had convicted him of " mal-administration," 
in admitting the testimony of a colored person in the trial 
of a white member of the church. The General confe- 
rence reversed the decision of the Missouri conference. 
The Southern delegates insisted on something being done, 
to counteract the injurious influence which the reversal 
would have on the Methodist church in the slave States. 

The Rev. Dr. A. J. Few, of Georgia, proposed the 
following : — 

Resolved, — 

" Thai it is inexpedient and unjustifiable for any preacher to per- 
mit colored persons to give testimony against white persons, iu any 
State where they are denied that privilege by law." 

This was carried ; but it was at variance with the 
decision in Comfort's case. The conference saw the 
absurdity of their position, and that something must be 
done to shift it. To this end, it was thought best to 
attempt getting rid of the whole subject. A motion was 
made to re-consider the decision in Comfort's case, with a 
view, if it should be carried, to another, 7iot to entertain 
his appeal Should this latter prevail, a motion was then 
to follow, to re-considcr Dr. Few's resolution. If this 
should be carried, by another motion it could be laid on 
the table, and kept there. In this way the whole matter 
might be excluded. 

The motion to re-consider the reversal in Comfort's 
case was carried. So was the motion, not to entertain his 



20 

appeal. But the motion to re-consider Dr. Few^s resolu- 
tion failed. Pending the debate on it, one of the Southern 
delegates, 

Rev. William A. Smith, of Virginia, [The same who 
in the General conference of 18:i0, publicly wished the 
Rev. Orange Scott, a leading abolitionist — also of the 
General conference — "in heaven;"] becoming alarmed, 
lest the resolution should be reconsidered and consigned 
to the table, offered the following compromise as a sub- 
stitute : 

Resolved, — 

" That the resohition offered by A. J. Few, and adopted on Mon- 
day the 18th instant, relatino; to the testimony of persons of color, 
be reconsidered and amended so as to read as follows, viz. — " That 
it is inexpedient and unjustifiable for any preacher among vs to 
admit of persons of color to give testimony on the trial of white 
jiersons in any slave-hoIJi7ig State where thty are denied that pri- 
vilege in trials at law : Provided, that when an Annual conference 
in any such State or territory shall jnd2;e it expedient to admit of 
the introduction of such testimony within its bounds, it shall be al- 
lowed so to do." 

However, the Southern delegates being unanimous, 
(with the single exception of the Rev. mover,) and having 
the aid of some of the most devoted of the pro-slavery 
Northern delegates, the substitute was lost by an even vote. 

The efforts made to " harmonize" the slave-holding and 
the nonslave-holding delegates, had thus far failed. It was 
not, however, abandoned. With that view, Bishop Soule, 
acting as the representative of the other Bishops, intro- 
duced three resolutions. We have not been able to pro- 
cure a copy of them. In Zion's Watchman, we find 
them substantially stated thus : — 

1. *' The action of the General conference in the Comfort case 
was not intended to express or imply, that it was either expedient 
or justitiable to admit the testimony of colored persons in States 
where such testimony is rejected by the civil authorities. 

2. " It was not intended by the adoption of Dr. Few's resolution, 
to prohibit the admission of it, when the civil autliorities or usage 
authorizes its admission. 

3. " Expresses the undiminished regard of the General con- 
ference for the colored population." 

Immediately on the passage of Dr. Few's resolution, 
the " official members (forty-six in number) of the Sharp 



21 

Street and Asbury Colored Methodist Episcopal Church 
in Baltimore," protested and petitioned against it. The 
following passages are in their address : — 

"The adoption of such a resolution, by our l)ighest ecclesiastical 
judicatory, a judicatory composed of the most ex|)erienced, and the 
wisest brethren in the church, the choice selection of iwenty-eight 
Annual conferences, has inflicted, we fear, an irreparable injury upon 
eii^hty thousand souls for whom Christ died — souls, who by this act 
of your body, have been stript of the dignify of Christians, degraded 
in the scale of humanity, and treated as criminals, for no other reason 
than the color of their skin ! Your resolution has, in our humble 
opinion, virtualhj declared, that a mere physical peculiarity, the 
handy work of our all-wise and benevolent Creator, is pri?na facie 
evidence of incompetency to tell the truth, or is an unerring indica- 
tion of unworthiness to bear testimony against a fellow-being, whose 
skin is denominated white. * * * 

'' Brethren, out of the abundance of the heart we have spoken. 
Our grievance is before you! If you have any regard for the sal- 
vation of the eighty thousand immortal souls committed to your 
care ; if you would not thrust beyond the pale of the church, 
twenty-five hundred souls in this city, who have felt determined 
never to leave the church that has nourished and brought them up ; 
if you regard us as childien of one common Father, and can, upon 
reflection, sympathize with us as members of the body of Christ — if 
you would not incur the fearful, the tremendous responsibility of 
offending not only one, hut many thousands of his ' little ones ;' we 
conjure you to wipe from your journal, the odious resolution which 
is ruining our people." 

" A Colored Baltiraorean," writing to the Editor of 
Zion's Watchman, says : — 

'' The address was presented to one of the Secretaries, a Dele- 
gate of the Baltimore conference, and subsequently given by him to 
the Bishops, How many of the members of the conference saw it, 
I know not. One thing is certain, it was not read to the confer' ■■ 
ence." 



SENTIMENTS EXPRESSED DURING THE DE- 
BATES. 

Rev. W. Capers, D. D., of Charleston, S. Carolina : — 

" Valued the quotations which had been made from the early dis- 
ciplines and minutes ; there was no kind of property that he valued 
so high as the works which contained them ; they were the monu- 
ments of that primitive Metliodism which he loved.* * He then 
read from the minutes of 1780, '84, and '85, and attempted to show, 
from the smallness of the church, and the Utile connexion that it had 
with slavery in 1780, that it adopted the language which was pre- 
cisely consistent with its circumstances, and just such language as he 



22 

would adopt under similar circumstances ; but in 1784 and '85, when 
the church had extended further ai»d became more entangled with 
slavery, there was a corresponding faltering in the language of the 
church against it. But in ISOO, the church fell into a great error on 
this subject — an error which he h<id no doubt those who were so un- 
fortimate as to fall into, very deeply deplored. The conference au- 
thorised addresses to the legislatures, and memorials to be circulated 
by all our ministers, and instructed them to continue those measures 
from year to year, till slavery was abolished. He had no doubt, 
that the men engaged in this work were sincere and pious, but they 
soon perceived that it was a great error, and abandoned it. * * He 
thanked the biother from Canada, (Rev. Egerton Ryerson,) for the 
strong sympathy he had expressed for southern institutions. * * 
Notwithstanding the representations, that a part of the discipline 
was a dead letter, in the south, yet, he assured them, that they re- 
ceived the whole of it — they were under the whole of it — acknow- 
ledged it all, — but, said he, you must take heed what discipline you 
make for us now ; if the chapter on slavery had not long been in the 
discipline, you could not put it there now. I repeat, therefore, you 
must beware what laws you make for us ! You may easily adopt 
such measures as will effectually hedge up our way, and make us 
slaves. We cannot be made slaves ; beware, therefore, I say, what 
discipline you give us! Be cautious what burthens you impose 
upon us ! We know what our work is, — it is to preach and pray for 
the slaves." 

Rev. Mr. Crovvder, of Virginia : — 

" In its civil aspect, neither the general government, or any other 
government, ecclesiastical or civil, either directly or indirectly, has 
a right to touch slavery." In its ecclesiastical aspect — " we are 
bound by the twenty-third article of our religion, to submit to the 
civil regulations of the State under which we live." In its moral 
aspect — '' Slavery was not only countenanced, permitted, and regu- 
lated by the Bible, but it waspostively instituted by God himself 
— he had in so many words enjoined it." 

The Rev. Joshua Soule, D. D., of Ohio, (one of the 
Bishops,) in advocating the reconsideration of the de- 
cision in Comfort's case, said : 

" It will be recollected by brethren, that the Missouri Conference 
fixed no censure — not a particle of censure upon the character of 
Silas Comfort ; the law, therefore would not justify an appeal to this 
body. .. If that unfortunate word ' mal-administration,' had not been 
used in connexion with the case, it would never have found its way 
here." "I do not express merely my own opinion in this case; it 
is the united opinion of your Superintendents, (Bishops,) and it is by 
their request that I address you on this occasion." 

Rev. Mr. Peck, of New York, who moved the recon- 
sideration of Dr. Few's resolution : — 

" That resolution, said he, was introduced under peculiar circum- 



23 

stances, during considerable excitement, and he went for it as a 
peace-offering to the Soutii, without sufficiently reflectirij^ upon the 
precise import of its phraseology ; but, alter a little (ieliheriitinn, he 
was sorry : and he had been sorry but once, and that was all the time ; 
he was convinced that, it that resolution remain upon the journal, it 
would be disastrous to the whole northern Church." 

Rev. Dr. A. J. Few, of Georgia, the mover of the 
original resolution : 

" Look at it ! What do you declare to us, in taking this course ? 
Why sin)ply, as much as to say, ' we cannot sustain you in the con- 
dition which you cannot avoid ! ' We cannot sustain you in the ne- 
cessary conditions of slave-holding ;— one of its necessary conditions 
being the rejection of negro testimony ! If it is not siriful to hold 
slaves, under all circumstances, it is not sinful to hold them in the 
only condition, and under the only circtmistances, which they can be 
held. The rejection of negro testimony is one of the necessary cir- 
cumstances, under which slave-hulding can exist; indeed, it is utter- 
ly impossible for it to exist without it; therefore it is not sinful to 
hold slaves in the condition, and under the circumstances which they 
are held at the South, inasmuch as they can be held, under no other 
circumstances.* * If you believe that slave-holding is necessarily 
sinful, come out with the abolitionists, and honestly say so. If you 
believe that slave-holding is necessarily sinful, you believe we are 
necessarily sinners: and, if so, come out and honestly declare it, 
and let us leave you* " We want to know distinctly, precisely, and 
honestly, the position which you take. We cannot be tampered with 
by you any longer. We have had enough of it. We are tired of 
your sickly sympathies.* * If you are not opposed to the principles 
which it involves, unite with us, like honest men, and go home, and 
boldly meet the consequences. We say again, you are responsible 
for this state of things! for it is you who have driven us to the alarm- 
ing point, where we find ourselves.* * Yoti have made that reso- 
lution absolutely necessary to the quiet of the South ! But you now 
revoke that resolution ! And, you pass the Rubicon! Let me not 
be misunderstood. I say, ^/ow pass the Rubicon! If you revoke, you 
revoke the principle wliich that resolution involves, and you array 
the whole South against you, and ive must separate !* * If you 
accord to the principles which it involves, arising bom the necessity 
of the case, stick by it, ' though the heavens perish!' But if you 
persist on reconsideration, I ask in what light will your course be 
regarded in the South .' What will be the conclusion, theie, in refer- 
ence to it .' W'hy, (hat you cannot sustain us as long as we hold 
slaves I It will declare in the face of the sun, ' we cannot sustain 
you, gentlemen, while you retain your slaves!' Your opposition to 
the resolution is based upon your opposition to slavery.; you carmot, 
therefore, maintain your consistency, unless you come out with the 
abolitionists, and condemn us at once and for ever ; or else refuse 
to reconsider." 

The Rev. William Winans, of Mississippi : (the same 
who was a delegate to the General conference in LS3G.) 
" He was never more deeply impressed with the solemniiy of hi3 



24 

6i(aa(ion — Ibe act of this afternoon will de(ei'mine the fate of our 
beloved Zion ! * * Will you meet us half-way ? Have you the mag- 
nanimity to consent to a compromise ? I pledj^e myself, in behalf of 
every southern man, that if you will affirm the decision in the case 
of Silas Comfort, we will give up the resolution ; but if you refuse 
to affirm, and wrest from us that resolution, you stab us to the vitals! 
* * Repeal that resolution, and you pass the Rubicon! Dear as 
union is, sir, there are interests at stake in, this question which are 
dearer than union! Do not regard us as threatening! * * * But 
what will become of our beloved Methodism ? The interests of 
Methodism, throughout the whole South, are at stake ! We can, 
however, endure to see the houses of God forsaken, and our wide ex- 
tended and beautiful fields which we have long been cultivating, laid 
waste and turned into a moral wilderness. But, what is to become 
of the poor slave? I entreat of you to pause! You efFectually 
shut out the consolations and hopes of the gospel from hundieds and 
thousands of poor slaves ? * * 1 call heaven to record against you 
this day, that if you repeal that resolution, you seal the damnation of 
thousands of souls! I beseech you as upon my knees not to do it." 

The Rev. Mr. Collins, of 

*' Admonished the conference, that the moment they rescinded that 
resolution, they passed the Rubicon. The fate of the connexion was 
sealed." 

The Rev. William A. Smith, of Virginia, 

*' Agreed with tlie brother from Mississippi, that there were in- 
terests involved in this question dearer than union itself, however 
dear that might be. Southerners are not prepared to commit their 
interests, much less their consciences, to the holy keeping of northern 
men. Conscience was involved in this matter, and they could not be 
coerced." 

Rev. Nathan Bangs, D. D., of New York : 

" We were on a snag, and he believed he could help us off. He 
perceived a way to get out of the difficulty, and proceeded to read 
three resolutions, one of which went to affirm the decision of the 
Missouri conference in the Comfort case. He concluded with a 
proposition to refer the whole case to a committee, to see if some- 
thing coiild not be done to harmonize the conference." 

Rev. P. P. Sanford, of 

" Brethren spoke as though there were no interests involved in 
this question but southern and western, but he coukl assure brethren 
of their entire mistake. The north and east were as deeply con- 
cerned in the issue of this question as the west and south. * " He 
was surprised at the course of Dr. Bangs, who, when the Missouri 
case was pending, retired without the bar, and thus dodged the 
question ; and when Dr. F'ew's resolution was passed, he sat still in 
his chair, and refused to do his duty, but now becomes forward with 
a series of resolutions entirely inconsistent with all the facts in the 



25 

case, with the very benevolent intention to enlighten us on the sub- 
ject ! ! But what does he say ? VVhy, he declares that he believes 
that this conference ought to affirm the decision of the Missouri con- 
ference in the case of Silas Conjfort ! And what was that decision ? 
Why, that it is inal-adniinistration to admit the testimony of a co/ored 
man in the trial of a white man ! So that Comfort was condemned, 
as appears from the journals of that conference, solely (or admitting 
the testimony of a colored man ! And Dr. Bangs is the man who 
declares upon this floor, that that decision ought to be affirmed by 
this conference!! He was ^eviec{\y astounded ! Brethren talk of 
compromise! Is there *any compromise in this?" 

Bishop Soule spoke in favor of the compromise resolu- 
tions of the Rev. Mr. Smith : — 

"It was in view of the vast but jeoparded interests of our beloved 
Zion ; with a view to promote the union of our extended ecclesiasti- 
cal confederation, that he ventured to speak on the present occasion. 
He would lay one hand upon the north and east, and the other upoa 
the south, and constrain them to harmonize. He had listened to the 
speeches of brethren, and he i)erceived that the waters were troubled, 
but he was not alarmed ; our ship is not wrecked, and he had no 
doubt but that we should bring her safe through. * * * He had 
listened to the intimations of the possible necessity of adopting this 
measure, but bretiiren had approached so near together, that they 
only appeared to differ as to the modus operandi of doing the thing, 
which all seemed to agree should be done. He could not, therefore, 
believe that brethren were in earnest in intimating the probability 
of a division [of the church] on so trifling an occasion. He had 
heard the appeals from brethren of the south with unmingled sym- 
pathy, because he was acquainted with the south ; he was familiar 
with the difficullies which brethren from that region struggled with. 
* * * We are in danger of forgetting, that men born in the south 
are much better qualified to judge of the bearing which particular 
measures will have upon that region, than those of the north can be. 
He thanked the brother from Georgia, (Dr. Few,) for his kind al- 
lusion to him, and regretted that he was understood to take ground 
against the Dr., for he agreed with him- entirely. * * * The brethrea 
frl)m the south came forward with all that frankness which charac- 
terizes southern men ; f say, with all that frankness which charac- 
terizes southern men, for this is a distinguishing trait in their char- 
acter, and propose a conciliatory plan, which he thought could not 
fail to harmonize the great majority ; I say the great majority, for I 
despair of giving satisfaction to all. * * * He could not possibly see 
an objectionable feature in, or any favorable effect that would be 
^likely to result from adopting them, either in the north or south. 
Does any one think that they may be disastrously used in the north, 
in favor of modern abolitionism ? I neither see it nor fear it. Per- 
mit me to say to the members of this General conference, who are 
connected with the abolition movements, that the brethren at the 
south are better judges, circumstanced as they are, than you can 
possibly be, in regard to every thing connected with slavery. * * * 
Surveying the whole ground of this unfortunate affair, and where is 
3 



•26 

the man who dare come to the conclusion, that sufficient reasons have 
been developed in this controversy for dividing the body of Christ." 

THE BAPTIST CHURCH. 

(500,000 Members.) 

In 1835. The Charleston Baptist Association addressed 
a memorial to the legislature of South Carolina, which 
contains the following : — 

" The undersijj;ned would further represent, that the said associa- 
tion does not consider that the holy scriptures have made ihe fact of 
slavery a question of morals at all. The Divine Author of our holy 
religion, in particular, (bund slavery a part of the existing institutions 
of society ; with which, if not sinful, it was not his design to inter- 
meddle, but to leave them entirely to the control of men. Adopting 
this, therefore, as one of the allowed arrangements of society, he 
made it the province of his religion only to prescribe the recipiocal 
duties of the relation. The question, it is believed, is purely one of 
politi-cal economy. It amounts, in effect, to this — Whether the op- 
eratives of a country shall be bought and sold, and themselves he- 
come property, as in this State ; or whether they shall be hirelings, 
and their labor only become property, as in some other States : In 
other words, whether an employer may buy the whole time of la- 
borers at once, of those who have a right to dispose of it, with a 
permanent relation of protection and care over them, or, whether he 
shall be restiicted to buy it in certain portions only, subject to their 
control, and with no such permanent relation of care and protection. 
The right of masters to di.^pose of the tiine of their slaves has been 
distinctly recognised by the Creator of all things, who is surely at 
liberty to vest the right of property over any object in whomsoever 
he pleases. That the lawful possessor should retain this right at 
will, is no more against the laws of society and good morals, than 
that he should retain the personal endowments with which his Cre- 
ator has blessed him, or the money and lands inherited fiora his 
ancestors, or acquired by his industry. And neither society, nor 
individuals, have any more authority to demand a relinquishment, 
without an equivalent, in the one case, than in the other. 

" As it is a question purely of political economy, and one which 
in this country is reserved to the cognizance of the State Govern- 
ments severally, it is further believed, that the State of South Car- 
olina alone has the right to regulate the existence and condition of 
slavery within her territorial limits; and we sb.ould resist to the 
utmost every invasion of this right, come from what quarter and 
under whatever pretence it may.'* 

In 1S35, the following query, referring to slaves, was 
presented to the Savannah River Baptist Association of 
Ministers : — 

*• Whether, in case of involuntary separation of such a character 



27 

as to preclude all prospect of future intercourse, the parties ought to 
be allowed to marry again ? " 

Answer^ — 

*' That such separation among persons situated as our slaves are, 
is civilly a separation by death, and they believe, that, in (he sight of 
God, it would be so viewed. To forbid second marriages in such 
cases, would be to expose the parties, not only to stronger hardships 
and strong temptations, but to church censure, for acting in obedience 
to their masters, who cannot be expected to acquiesce in a regulation 
at variance with justice to the slaves, and to the spirit of that com- 
mand which regulates marriage among Christians. The slaves are 
not free agents, and a dissolution by death is not more entirely 
without their consent, and beyond their control, than by such sepa- 
ration." 

Sept. 1835. The ministers and messengers of the 
Goslien Association, assembled at Free Union, Virginia, 
state, — 

" The most of us have been born and brought up in the midst of 
this population. Very many of us, too, have been ushered into life 
under inauspicious circumstances, having no patrimonies to boast, 
and inheriting little else from our parents but an existence and a 
name. We have, however, through the blessing of God, by a per- 
severing course of industry and rigid economy acquired a competent 
support for ourselves and families; and as a reward for our laborious 
exertion we received such property [slaves] as was guaranteed to 
us, not only by the laws of our individual States, but by those of the 
United States. In consideration whereof we unanimously adopt the 
following resolutions: — 

1. Resolved, — 

" That we consider our right and title to this property altogether 
legal and bona fide, and that it is a breach of the i'aith pledged in 
the federal constitution, for our northern brethren to try, either di- 
rectly or indirectly, to lessen the value of this property or impair our 
title thereto." 

2. Resolved, — 

•' That we view the torch of the incendiary, and the dagger of the 
midnight assassin, loosely concealed under the specious garb of hu- 
manity and religion, falsely so called." 

3. Resolved, — 

" That we consider there is something radically wrong in the logic 
of those would-be philanthropists at the north, who lay it down as 
one of their main propositions, that they must do what is right, re- 
gardless of consequences, inasmuch as they will not venture to come 
this side of the Potomac to teach and lecture publicly, where (they 
say) this crying evil exists." 



28 



SENTIMENTS OF INDIVIDUAL BAPTISTS. 

The late Rev. Lucius Bolles, D. D., of Massachusetts, 
Cor. Sec. Am. Bap. Board for Foreign Missions : — 

(1834.) " There is a pleasing degree of union among the multi- 
plying thousands of Baptists, throughout the land. * * » Our 
southern brethren are generally, both ministers and people, slave- 
holders." 

Rev. R. Furman, D. D., of South Carolina. 

" The right of holding slaves is clearly established in the Holy 
Scriptures, both by precept and example." — Exposition of the views 
of the Baptists, addressed to the Governor of S. Carolina, 1833. 

Dr. Furman died not long afterward. His legal repre- 
sentatives thus advertise his property for sale : — 

" JVotice. 

" On the first Monday of February next, will be put up at puhlie 
auction, before the court house, the following property, belonging 
to the estate of the late Rev. Dr. Furman, viz : — 

" A plantation or tract of land on and in the Wataree Swamp. A 
tract of the first quality of fine land, on the waters of Black River. 
A lot of land in the town of Camden, A Library of a miscella- 
neous character, chiefly Theological.. 

27 NEGROES, 
Some of them very prime. Two mules, one horse and an old 
wagon." 

THE PRESBYTERIAN CHURCH. 

(350,000 Members.) 

In 1793, the General Assembly, not very long after it 
was organised, adopted the "judgment" of the New 
York and Philadelphia Synods", in favor of " universal 
liberty." In 1794, it adopted the following as a note to 
the eighth commandment, as expressing the doctrine of 
the church on slaveholding : — 

*' 1 Tim. i. 10. The law is made for man-stealers. This crime 
among the Jews exposed the perpetrators of it to capital punishment; 
Exodus xxi. 15 ; and the apostle here classes them with sinners of 
the first rank. The word he uses, in its original import, comprehends 
all who are concerned in bringing any of the human race into sla- 
very, or in retaining them in it. Hominum fiires, qui servos vel 
liberos ahducunt, rttinent, vendunt, vel emunt. Stealers of men 
are all those who bring off slaves or freemen, and keep, sell, or 
BUY THEM. To Steal a freeman, says Grotuis, is the highest kind 



f9 

of theft. In other instances, we only steal human property, but 
when we steal, or retain men in slavery, we seize (hose who, in 
common with ourselves, are constituted by the original grant, lords 
of the earth." 

But the church contented itself with recording its doc- 
trine. No rules of discipline were enforced. The slave- 
holders remained in the church, adding slave to slave, 
unmolested ; not only unmolested, but bearing the offices 
of the church. In J8](), the General Assembly, while it 
called slavery '* amournful evil," directed the erasure 
of the note to the eighth commandment. In 1818, it 
adopted an " expression of view^s " in which slavery is 
called '' a gross violation of the most precious and sacred 
rights of human nature," but instead of requiring the 
instant abandonment of this *' violation nf rights," the 
Assembly exhorts the violators " to continue and increase 
their exertions to effect a total abolition of slavery, with 
no greater chlaij than a regard to the public welfare de- 
mands ;" and recommends that if a " Christian professor 
shall sell a slave who is also in communion with our 
church," without the consent of the slave, the seller 
should be " suspended till he should repent and make 
reparation.'^ 

The reality of slavery in the Presbyterian church, since 
1818, may be known from the following testimonies : — 

The Rev. James Smylie, A. M., of the Amite Presby- 
tery, Mississippi, in a pamphlet, published by him a short 
time ago in favor of American slavery, says : — 

" If slavery be a sin, and advertising and apprehending slaves, 
with a view to restore them to their masters, is a direct violation of 
the Divine law, and if the buying, selling, or holding a slave for 
THE SAKE OF GAIN, is a heiiious sin and scandal, then, verily, 

THREE-FOURTHS OF ALL THE EPISCOPALIANS, MeTHODISTS, 

Baptists, and Presbyterians, in eleven States of the 
Union, are of the devil. They ' hold,' if they do not buy and sell 
slaves, and, ztijf/i /et^' exceptions, they hesiiaie not to 'apprehend 
and restore' runaway slaves, when in their power." , 

In 1834, the Synod of Kentucky appointed a committed 
of twelve to report on the condition, &lc., of the slaves. 
This passage occurs in the report : — 

" Brutal stripes and all the various kinds of personal indignities, 

are not the only species of cruelty which slavery licenses. The law 

does not recognise the family relations of the slave ; and extends to 

him no protection in the enjoyment of domestic endearments. The 

3* 



30 

members of a slave family may be forcibly separated, so that they 
shall never more meet until the tinal judgment. And cupidity often 
induces the masters to practise what the law allows. Brothers and 
sisters, parents and children, husbands and wives are torn assunder, 
and permitted to see each other no more. These acts are daily 
occurring in the midst of us. The shrieks and the agony, often 
witnessed on such occasions, proclaim with a trumpet-tongue, the 
iniquity and cruelty of our system. The cries of these sufferers go 
up to the ears of the Lord of Sabaoth. There is not a neighborhood, 
where these heart-rending scenes are not displayed. There is not a 
village or road that does not behold the sad procession of manacled 
outcasts, whose chains and mournful countenances tell that they are 
exiled by force from all that their hearts hold dear. Our church, 
years ago, raised its voice of solemn warning against this flagrant 
violation of every principle of mercy, justice, and humanity. Yet 
we blush to announce to you and to the world, that this warning has 
been often disregarded, even by those who hold to our communion. 
Cases have occurred in our own denomination, where professors of 
the religion of mercy ^ have torn the mother from her children, and 
sent her into a merciless and returnless exile. Yet acts of discipline 
have rarely [never'\ followed such conduct." 

In 1835, Mr. Stewart, of Illinois, a ruling elder, in a 
speech urging the General Assembly of which he was a 
member, to act on the subject of slavery, bears this testi- 
mony to the existing state of things in the Presbyterian 
church. 

" I hope this Assembly are prepared to come out fully and declare 
their sentiments, that slaveholding is a most flagrant, and heinous 
SIN. Let us not pass it by in this indirect way, while so many 
thousands and tetts of thousands of our fellow-creatures arc writhing 
under the lash, often inflicted, too, by ministers and elders of the 
Presbyterian church, 

•' In this church, a man may take a free-born child, force it away 
from its parents, to whom God gave it in charge, saying, ' Bring it 
up for me,' and sell it as a beast or hold it in perpetual bondage, and 
not only escape corporeal punishment, but really be esteemed an 
excellent Christian. Nay, even ministers of the gospel, and Doctors 
of Divinity, may engage in this unholy traffic, and yet sustain their 
high and holy calling. 

" Elders, ministers, and Doctors of Divinity, are, with both hands, 
engaged in the practice." 

The speech from which the above is extracted, was 
made in support of various memorials and petitions from 
members of the Presbyterian church, asking that the 
General Assembly might proceed to carry out its princi- 
ples as they were avowed in 1794 and in 1818. Nothing 



31 

was done this session, further th?.n to refer all such me- 
morials and petitions to a committee, (a majority of whom 
were known to be opposed to the prayer of the memo- 
rialists,) to report at the next session, in 1830. 

At the meeting of the Assembly in 1830, the first thing 
that was done, to conciliate the excited slaveholders, was 
to elect one of them to be Moderator. 

The majority of the committee appointed in 1S35, of 
which the Rev. Samuel Miller, D. D., and theological 
professor, was chairman, did accordingly report at the 
session of 1836, as follows : — 

"That after the most mature deliberation which they have been 
able to bestow on the interestinoj and important question referred to 
them, they would most respectfully recommend to the General 
Assembly, the adoption of the following preamble, and resolution. 

" Whereas, the subject of slavery is inseparably connected with 
the laws of many of the States in this Union, with which it is by no 
means proper for an ecclesiastical judicature to interfere, and involves 
man}' considerations in regard to which great diversity of opinion 
and intensity of feeling, are known to exist in the churches repre- 
sented in this Assembly : And wherea?, there is great reason to be- 
lieve, that any action on the part of this Assembly in reference to 
this subject, would tend to distract and divide our churches, and 
would probably, in nowise promote the benefit of those whose wel- 
fare is immediately contemplated in the memorials in question," 

Therefore, Resolved, — 

1. " That it is not expedient for the Assembly to take any further 
order in relation to this subject. 

2. "That as the notes which have been expunged from our public 
formularies, and which some of the memorials referred to, the com- 
mittee request to have restored, were introduced irregularly — never 
had the sanction of the church— and therefore, never possessed any 
authority — the General Assembly has no power, nor would they 
think it expedient to assign them a place in the authorized standards 
of the church." 

The minority of the Committee, the Reverend Messrs. 
Dickey and Beman, reported the following resolutions : — 

Resolved, — 

1. "That the buying, selling, or holding a human being as pro- 
perty, is in the sight of God a heinous sin, and ought to subject the 
doer of it to the censures of the church. 

2. " That it is the duty of every one, and especially of every 
Christian, who may be involved in this sin, to free himself from its 
entanglement without delay. 

3. " That it is the duty of every one, especially of every Christian, 
in the meekness and firmness of the gospel, to plead the cause of the 



32 

poor and needy by testifying against the principle and practice of 
slaveholdino; ; and to use his best endeavors to deliver the church of 
God from the evil ; and to biing about the emancipation of the slaves 
in these United Slates, and throughout the world." 

The slaveholding delegates to the number of forty- 
eight, met apart, and Resolved, — 

•^ That if the General Assembly shall undertake to exercise au- 
thority on the subject of slavery, so as to make it an immorality, or 
shall in any way declare that Christians are criminal in holding 
slaves, that a declaration ?hall be presented by the southern delega- 
tion, declining iheii- jurisdiction in the case, and our determination 
not to submit to such decision." 

At an adjourned meeting they adopted the following 
preamble and resolution, to be presented in the Assembly, 
as a substitute for those of Dr. Miller : — 

" Whereas, the subject of slavery is inseparably connected with 
the laws of many of the States of this Union, in which it exists 
under the sanction of said laws, and of the Constitution of the United 
States; and whereas, slavery is lecognized in both the Old and New 
Testaments as an existing relation, and is not condemned by the 
authority of God ; theieloie, Resolved, — The General Assembly 
have no authority to assume or exercise jurisdiction, in regard to the 
existence of slavery." 

The whole subject was finally disposed of by the adop- 
tion of the following preamble and resolution : — 

'' Inasmuch as the Constitution of the Presbyterian church, in its 
preliminary and furtdamental principles, declares that no church 
judicatories ought to i)reterHl to make laws to bind the conscience in 
virtue of their own authority ; and as the urgency of the business 
of the Assembly, and tlie shoitness of the time duiing which they 
can continue in session, render it impossible to deliberate and decide 
judiciously on the subject of slavery in its relation to the church; 
therefore. Resolved, — That this whole subject be indefinitely post- 
poned." 

A large number of memorials and petitions went up to 
the General Assembly of 1837. They were referred to a 
committee of which the Rev. Dr. Witherspoon, a slave- 
holder of South Carolina — the same who was moderator 
the year before — was chairman. After detaining them 
till nearly the usual time for the final adjournment of the 
Assembly, he reported that " the committee had had a 
number of papers submitted to them from various Synods, 
churches, and individuals, men and women, on the subject 
of slavery : and the committee had unanimously agreed, 
(with the exception of a single member,) to direct that 



33 

they be returned to the house ; and that he should move 
to lay the whole subject on the table;" which was ac- 
cordingly done by a vote of 97 to 28. 

In 1888, the Presbyterian church separated on doctrinal 
differences. Instead of one General Assembly, there are 
now two, known as the " Old School," and the " New 
School." In the Convention which was held by the Old 
School, preparatory to separation, it was Resolved : — 

" That in the judgment of this Convention, it is of the greatest 
consequence to the best interests oi our church, that the subject of 
slavery sliall not be agitated or discussed in the sessions of the en- 
suing General Assembly, and if any motion shall be made, or reso- 
lution oflfered, touching the same, this Convention is of opinion that 
the members of Convention in that body ought to unite in disposing 
of it, as far as may be possible, without debate." 

Since the separation, the course of the Old School has 
been regulated by the spirit of this resolution : It has 
done nothing on the subject. 

Petitions and memorials against slavery were presented, 
in the New School Assembly, at its first session in 1838, 
and referred to a committee, which reported — " that the 
applicants, for reasons satisfactory to themselves, have 
withdrawn their papers." The committee was discharged. 

In 1839, it referred the whole subject to the Presby- 
teries to do what they might deem advisable. 

In 1840, a large number of memorials and petitions 
against slavery was sent in, and referred to the usual 
committee. The committee reported a resolution — re- 
ferring to what had been done last year — declaring it 
inexpedient for the Assembly to do any thing further on 
the subject. Several attempts were made by the abolition 
members of the Assembly to obtain a decided expression 
of its views, but they proved ineffectual, and the whole 
subject was indefinitely postponed. Why, it may be 
asked — especially by those who, at the time the separation 
took place, flattered themselves that the New School 
would show itself really opposed to slavery — Why, has 
such a result been brought about ? The answer is plain : 
the New School Assembly is more solicitous to have the 
favor of the few slaveholders who are members, than to 
have the blessings of the poor who are perishing in their 
grasp — more earnest to equal the Old School in numbers 
than to outstrip it in righteousness. 



34 



SENTIMENTS OF PRESBYTERIES AND 
SYNODS. 

Although many of the influential Presbyterian nninisters 
in the free States, especially in the cities and large towns, 
have shown themselves ready to second the slaveholding 
ministers and laymen in their opposition to abolitionism, 
from some cause it has happened that the free State Pres- 
byteries and Synods, have not committed themselves 
directly on the question. They have attempted to stay 
the progress of abolitionism by resolutions bearing on it 
indirectly ; but well understood by those who were to act 
under them as intended to exclude, as far as was safe, the 
question of abolition from the churches. 

The following resolutions were passed by Presbyteries 
and Synods in slave States. 

HOPEWELL PRESBYTERY, SOUTH CAROLINA. 

1. ♦' Slavery has existed in the church of God from the time of 
Abraham to this day. Members of the church of God have held 
slaves, bought with their money, and born in their houses ; and this 
relation is not only recognized, but its duties are defined clearly, both 
in the Old and New Testaments. 

2. " Emancipation is not mentioned among the duties of the master 
to his slave, while obedience ' even to the froward ' master is enjoin- 
ed upon the slave. 

3. " No instance can be produced of an otherwise orderly Christian 
being reproved, much les^s excommunicated from the church, 
for the single act of holding domestic slaves, from the days of Abra- 
ham down to the date of the modern abolitionist." 

HARMONY PRESBYTERY OF SOUTH CAROLINA : 

«' Whereas, sundry persons in Scotland and England, and others in 
the north, east, and west of our country, have denounced slavery as 
obnoxious to the laws of God, some of whom have presented before 
the general assembly of our church, and the Congress of the nation, 
memorials and petitions, with the avowed object of bringing into dis- 
grace slave-holders, and abolishing the relation of master and slave: 
— And whereas, from the said proceedings, and the statements, 
reasonings, and circumstances connected therewith, it is most mani- 
fest that those persons ' know not what they say, nor whereof they 
affirm ;' and with this ignorance discover a spirit of self-righteousness 
and exclusive sanctity," &c. 

Therefore, 1. Resolved, — 

" That as the kingdom of our Lord is not of this world. His church 
as such has no right to abolish, alter, or affect any institution or 
ordinance of men, political or civil, &c." 



35 

2. Resolved : — " That slavery has existed from the day3 of those 
good old slave-holders and patriarchs, Abraham, Isaac, arxi Jacob, 
(who are now in the kingdom of heaven,) to the time when the 
apostle Paul sent a run-away home to his master, Philemon, and 
wrote a Christian and fraternal letter to this slave-holder, which we 
find still stands in the canon of the Scriptures — and that slavery has 
existed ever since the days of the Apostle, and does now exist." 

3. Resolved : — " That as the relative duties of master and slave 
are taught in the Scriptures, in the same manner as those of parent 
and child, and husband and wife, the existence of slavery itself is not 
opposed to the will of God ; and whosoever has a conscience too 
tender to recognize this relation as lawful, is * righteous over much,' 
is ' wise above what is written,' and has submitted his neck to the 
yoke of men, sacrificed his Cbistian liberty of conscience, and leaves 
the infallible word of God for the fancies and doctrines of men." 

CHARLESTON UNION PRESBYTERY I 

*' It is a principle which meets the vi^ws of this body, that slavery, 
as it exists among us, is a political institution, with which ecclesias- 
tical judicatories have not the smallest right to interfere ; and in 
relation to which, any such interference, especially at the present 
momentous crisis, would be morally wrong, and fraught with the 
most dangerous and pernicious consequences. The sentiments which 
we maintain, in common ivith Christians at the. South of every Je- 
nomination, are sentiments which so fully approve themselves to 
our consciences, are so identified with our solenm convictions of duty, 
that we should maintain them under any circumstances." 

Resolved, — 

** That in the opinion of this Presbytery, the holding of slaves, so 
far from being a sin in the sight of God, is no where condemned in 
his holy word — that it is in accordance with the example, or con- 
sistent with the precepts of patriarchs, apostles, and prophets, and 
that it is compatible with the most fraternal regard to the best good 
of those servants whom God may have committed to our charge; 
and that, therefore, they who assume the contrary position, and lay 
it down as a fundamental principle in morals and religion, that all 
slave-holding is wrong, proceed upon false principles." 

SYNOD OF SOUTH CAROLINA AND GEORGIA : 

Resolved, unanimously, — [Dec, 1834.] 

" That in the opinion of this synod. Abolition Societies, and the 
principles on which they are founded, in the United States, are 
inconsistent with the interests of the slaves, the rights of the holders, 
and the great principles of our political institution." 

SYNOD OF VIRGINIA. 

The committee to whom were referred the resolutions, &c., have 
according to order, had the same under consideration — and respect- 
fully report that in their judgment, the following resolutions are 
necessary and proper to be adopted by the Synod at the present 
time : 

" Whereas, the publications and proceedings of certain organized 



36 

associations, commonly called anti-slavery, or abolition socieliejr, 
which have arisen in some parts of our land, have greatly disturbed 
and are still greatly disturbing the peace of the church, and of the 
country ; and the Synod of Virginia deem it a solen)n duty which 
they owe to themselves and to the community to declare their senti- 
ments upon the subject ; therefore, 

Resolved, unanimously, — 

"That we consider the dogma tiercely promulgated by said asso- 
ciations — that slavery as it exists in our slave-holding States is neces- 
sarily sinful, and might to be immediately abolished, and the con- 
clusions which naturally follow from that dogma, as directly and 
palpably contrary to the plainest principles of common sense and 
common humanity, and to the clearest authority of the word of God." 

The above are all of the Old School. The following is 
from a slave-holding New School church, in Petersburg, 
Virginia, (I6th Nov. 1838 :—) 

*« Whereas, the General Assembly did, in the year 1818, pass a 
law which contains provisions for slaves, irreconcilable with our civil 
institutions, and solemnly declaring slavery to be sin against God — a 
law at once offensive and insulting to the whole southern community," 

1. Resolved, — 

"That, as slave-holders, w-e cannot consent longer (o remain in 
connection with any church where there exists a statute conferring 
the right upon slaves to arraign their masters before the judicatory 
of the church — and that too for the act of selling them without 
their consent first had and obtained." 

2. Resolved, — 

"That as the Great Head of the church has recognized the rela- 
tion of master and slave, we conscientiously believe that slavery is 
not a sin against God as declared by the General Assembly." 

3. Resolved, — 

" That there is no tyranny more oppressive than that which is 
sometimes sanctioned by the operation of ecclesiastical law." 

SENTIMENTS OF PRESBYTERIAN MINISTERS. 
The Rev. Gardiner Spring, D. D., of New York: 
At the anniversary of the American Colonization So- 
ciety at the City of Washington, in 1839, this gentleman 
appeared on the platform as one of the speakers, with Mr. 
Henry D. Wise, (M. C.) of Virginia, a slave-holder and 
professed duelist. The latter had said in his speech, the 
best icay to meet the aholiiionists ivas with " DuponVs 
best^' [gunpowder] and cold steel. The Sun, one of the 
New York city journals, tells us — the Rev. Doctor spoke 



37 

tffith sympathy nf the sentiments of the South as evinced in 
the speech of Mr. Wise:' 

Since this, Dr. S. has preached a series of sermons to 
his congregation, on slavery in its scriptural relations. 
These sermons have been printed, and are looked on by 
the pro-slavery party as highly serviceable to their cause. 

The Rev. Joel Parkrr, D. D., President of the Pres- 
byterian Theological Seminary, '^ew York : — 

"Abolitionism ruight be pronounced a sin as well as slavery." 

This was said, according to the American papers, at 
the last session of the (N. S.) General Assembly, in sup- 
porting the proposition of a slave-holder, that "all action 
on the subject of slavery, should be declared by that body 
beyond its relations and functions." 

The Rev. Dr. P. at the beginning of the anti-slavery 
movement in the United States was an abolitionist. He 
v.'as sent to New Orleans, being thought eminently fitted 
as a Christian minister, to contend against the prevailing 
iniquities of that slaveholding city. He had not been 
there long, before he became a colonizationist. He 
happened to be at Alton, (Illinois,) at the time the mob 
spirit was beginning to show its bloody intents toward the 
Rev. Mr. Lovejoy. His injurious remarks in public 
against the abolitionists were thoucrht to have contributed 
to excite the mob to the fatal issue which took place. He 
afterwards returned to New York ; was elected pastor of 
the Tabernacle church, of which Mr. Lewis Tappan was 
a member ; resisted the formation by that gentleman of 
an anti-slavery society among the members of the church ; 
prosecuted Mr. T. before the church session, on various 
charges, with the view of ejecting him from the church, 
and has, generally, since his return to New York, distin- 
guished himself by bitterness of spirit and language 
against the anti-slavery cause. Since all vhich, he has 
been made a D. D. and President of the (N. S.) Theo- 
logical Seminary in New York. 

The Rev. Samuel H. Cox, D. D. of the city of Brook- 
lyn, moved the indefinite postponement of the slavery 
question at the last (N. S.) General Assembly. On the 
motion being carried, he exultingly said, *' Our Vesuvius 
is safely capped for three years" — the Assembly not 

4 



38 

meeting again till 1843. Dr. Cox was at one time an 

abolitionist. 

The Rev. William S. Plummer, D. D. of Richmond : 

[This gentleman is the leader of the Old School party. 
He was absent from Richmond at the time the clergy in 
that city purged themselves in a body, from the charge of 
being favorably disposed to abolition. [See page 10.] On 
his return, he lost no time in communicating to the 
'' Chairman of the Committee of Correspondence," his 
agreement with his clerical brethren. The passages 
quoted occur in his letter to the chairman.] 

"I have carefully watched this matter from its earliest existence, 
and everythina; 1 have seen or heard of its character, both from its 
patrons and its enemies, h.is confirmed me, beyond repentance, in the 
belief, that, let the character of Abolitionists be what it may in the 
sight of the Judge of all the earth, this is the most jneddlesome, im- 
pudent, reckless, fierce, and wicked excitement I ever saw. 

" If Abolitionists will set the coimlry in a blaze, it is but fair that 
they should receive the first warming at the fiie. 

" Let it be proclaimed throughout the nation, that every move- 
ment made by the fanatics (so far as it has any effect in the South) 
does but rivet every fetter of the bondsman— diminish the probability 
of anything being successfully undertaken for making him either fit 
for freedom, or likely to obtain it. We have the authority of Mon- 
tesquieu, Burke, and Coleridge, three eminent masters of the science 
of human nature, that of all men slave-holders are the most jealous 
of their liberties. One of Pennsylvania's most gifted sons has lately 
pronounced the South, the cradle of liberty, 

*' Lastly. — Abolitionists are like infidels, wholly unaddicted to 
martyrdom for opinion's sake. Let them ufiderstand that they will 
he caught [Lynched] if tiiey come among us, and they will take 
good het^l to keep out of our way. There is not one man among 
them who has any more idea of shedding his blood in this cause, than 
he has of making war on the Grand Turk." 

Rev. Thomas S. Witherspoon, of Alabama, writing to 
the Editor of the Emancipator : — 

" I draw my warrant from the Scriptures of the Old and New 
Testament, to hold the slave in bondage. The principle of holding 
the heathen in bondage is recognized by God. * * * When the 
tardy process of the law is too long in redressing our grievances, we 
of the South, hrtve adopted the summary remedy of Judge Lynch — 
and really I think it one of the most wliolesome and salutary reme- 
dies lor the malady of Northern fanaticism that can be applied, and 
no doubt my worihy (lietid, the Ediior of the Emancipator and 
Human Rights, would feel the better of its enforcement, provided he 
had a Southern administiator. I go to the Bible for my warrant in 
all moral matters. * * Let your emissaries dare venture to cross 
the Potomac, and I cannot promise you that their fate will be less 



39 

than Haman's. Then beware how yon goad an insulted, but mag- 
nanimous people to deeds ot desperation." 

Rev. Robert N. Anderson, of Vircrinia: 

*' To the Sessions of the Presbyterian Congregations 
within the bounds of the West Hanover Presbytery:" — 

*' At tiie approaching staled meeting; of our Presbytery, I design to 
ofiTer a preamble and string; of resolutions on tlie subject of the use of 
wine in the Lord's Supper; and also a preamble ami stiing of resolu- 
tions on the subject of the treasonable and abominably wicked in- 
terference of the Northern and Eastern J'analics, with our political 
and civil rights, our property and our domestic concerns. You are 
aware th<tt our clergy, whether with or without reason, are more 
suspected by the public than the clergy of other denominations. 
Now, dear Christian brethren, 1 humbly express it as my eainest 
wish, that \ou quit yourselves like men. If there be any stray goat 
of a minister among you, tainted with the blood-hound principles of 
abolitionisu!, let him be fen eted out, silenced, excommunicated, and 
left to Ihe public to dispose of him in other respects. 

" Your ali'cctionaie brother in the Lord, 

" KoBERT N. Anderson." 

THE PROTESTANT EPISCOPAL CHURCH. 

The number of members in this church is not known. 
It is, liowever, small when compared with the number in 
any of the churches that have been mentioned. Its con- 
gregations are mostly in the cities and towns, and they 
generally consist of persons in the wealthier classes pf 
society. This, together with the smallness of its numbers 
and the authority of the Bishops, has prevented it from 
being much agitated with the anti-slavery question. Its 
leading ministers, so far as they concern themselves at all 
about the slavery question, are in favor of the American 
Colonization Scheme. Their influence is, therefore, de- 
cidedly adverse to emancipation. The prevailing teinper 
of the Protestant Episcopal church is thus testified of by 
John Jay, Esq., of the city of New York, — himself an 
Episcopalian — in a pamphlet, entitled " Thoughts on the 
duty of the Episcopal church in relation to slavery :" — 

"Alas ! for the expectation that she would conform to the spirit of 
her ancient mother! She has not merely remained a mute and 
careless spectator of this great conflict of truth and justice with 
hypocrisy and cruelty, but her very priests and deacons may be 
seen ministering at the altar of slavery, offering their talents and 
influence at its unholy shrine, and openly repeating the awful blas- 
phemy, that the precepts nf our Saviour sanction the system of 
American slavery. Her Northern (free State) clergy, with r^rf 



40 

exceptions, whatever they may feel upon this subject, rebuke it 
neither in public nor in private; and her periodicals, far from ad' 
vancinoj the progress of aboHlion, at times oppose our societies, 
impliedly defending shivery, as not incompatible vvitli Christianity, 
and occasionally withholding inlormalion useful to the cause of 
freedom." 

Although apparently desirous of keeping clear of all 
connection witii the anti-slavery movement, the Episco- 
palians have not failed when a suitahle opportunity pre- 
sented itself, to throw their influence against it. 

The Rev.. Peter Williams, rector of 8t. Phillip's church, 
New York, a colored gentleman, was one of the Executive 
Committee of the American Anti-Slavery Society, in 
1834, when the aholilionists were exposed in their persons 
and property to the fiercest onsets of pro-slavery mobs. 
The Bishop of the diocese [Rev. Benjamin F. Onderdonk, 
D. D.] required of Mr. Williams to reiiuquish his place in 
the comtnittee, to which requisition, JNlr. W. thought it 
his duty to conform. 

Bishop Bowen, of Charleston, South Carolina, not long 
after the meeting in that city, in which the *' reverend 
gentlemen of the clergy," had so handsomely and unani- 
mously " responded to public sentiment," volunteered in 
an address to the Convention of his diocese, a denuncia- 
tion of the " malignant philanthropy of abolition," and 
contrasted " the savageism and outlawry consequent on 
abolition," with " domestic servitude under the benign 
influence of Christian principles and Christian institu- 
tions!" — principles and institutions which denied Sunday 
School instruction to free-colored children, and which, at 
the very time of the Address, tolerated the olfer in the 
Charleston Courier of Jiff}/ dollars for the head of a 
fugitive slave — principles and institutions which led Mr, 
Preston to declare in his place as a Senator of the United 
States, " Let an abolitionist come within the borders of 
South Carolina — if we can catch him we will hang him." 

In I8:3G, a clergyman in North Carolina, of the name 
of Freeman, preached, in the presence of his bisliop (Rev. 
Levi S. Ives, D. D., a native of a free State), two sermons 
on the rights and duties of slave-holders. In these he 
essayed to justify from the Bible, the slavery both of white 
men and negroes, and insisted that " without a new reve- 
lation from heaven, no man was authorized to pronounce 
slavery ivro?ig." The sermons were printed in a painphlelj 



41 

prefaced with a letter to Mr. Freeman from the Bishop of 
North Carolina, declaring that he liad " listened with most 
unfeigned pleasure" to his discourses, and advised their 
publication as being " urgently called for at the present 
time." 

" The Protestant Episcopal Society for the advance- 
ment of Christianity in iSouth Carolina" thouo-ht it ex- 
pedient, and in all likelihood with Bishop Bowen's 
approbation, to republish Mr. Freeman's pamphlet as a 
religious tract ! 

The Churchman is edited by a Doctor of Divinity, late 
an instructor in a theological seminary, and enjoys the 
especial patronage of the Bishop of New York, and was 
recently officially recommended by him to the favor of the 
Convention. The editor has frequently assailed the abo- 
litionists in his columns in bitter and contemptuous terms. 
He has even volunteered to defend the most cruel and 
iniquitous enactment of the slave code. In reference to 
the legal prohibition of teaching the colored population to 
read, the editor says : — 

" All the knowledge which is necessary to salvation, all the know- 
ledge of our duty toward God, and our duty toward our neighbor, 
may be communicated by oral in-Jtruclion, and therefore a law of the 
land interdicting other means of instruction does not trench upon the 
law of God." 

A certain congregation in the diocese of New York is 
said to hold its cemetery by a tenure which forbids the 
interment of any colored person ; so that if an Episcopal 
colored clergyman happen to die in that parish, he would 
be indebted to others than his Episcopal brethren for a 
grave ! 

There are instances of regularly ordained ministers, 
rectors of parishes, men having as valid a commission to 
preach the gospel as any other presbyters in the Episcopal 
church, who are virtually denied a seat in her Ecclesias- 
tical councils, solfly because they arc men of color. The 
rector of a colored church in Philadelphia, is excluded by 
an express canon of the Diocesan Convention. 

" The General Theological Seminary of the 

Protestant Episcopal church in the United States," 

is in the city of New York. It is called the General 

Seminary, because it is under the superintendence of the 

4* 



42 

whole church ; the Board of trustees being composed of 
the Bis^hops, cx-ojicio, and upwards of one hundred clerical 
and lay gentlemen, representing the different States and 
Territories of the Union. It was intended, of course, for 
the theological education of the Protestant Episcopal 
ministry. 

Alexander Crummel, a colored young gentleman of 
New York, made application to become a " candidate for 
holv orders" in the church, and was duly admitted as 
such. In due time Mr. Crummel received from the 
Bishop of the diocese, the usual circular in such cases, in 
which he was told *' unless you belong to the General 
Theological Seminary, as it is my wish that all the candi- 
dates of this diocese should, when not prevented by 
unavoidable circumstances, you will be governed," &,c. 

The section in the statutes of the seminary regulating 
admission is plain and imperative : — "Every person pro- 
ducincr to the faculty satisfactory evidence of his Jiaving 
been admitttd a candidate for holy orders," &c., " shall 
be received as a student of the seminary." 

It does not appear from the only account we have at 
hand, of this matter, that Mr. Crummel made application 
to the faculty. It is however, to be presumed he did, and 
that the faculty put him off by referring him to the Board 
of trustees. To the Board then, he made his application, 
of which an account is given in the following 

EXTRACT FROM THE MIXUTES : 

Tuesday, June 2oth, 1839. 
"A communication from Mr. Crummel, askingi; admission to the 
Seminary as a student, was read, and on motion referred to a Com- 
mittee consistino of the followino; gentlemen, appointed by the chair: 

Right Rev. Bishop Doane, Rev. Drs. iMilnor, Taylor and Smith, 

Messrs. D. B. Ogdeu, Newton and Johnson." 

June 26fh, 1839. 

''The Ri^ht Rev. Bishop Doane, chairman of the Committee on 
the petition of Mr. Crummel, asked to be relieved from further ser- 
vice on that Coinuiittee, which request was granted. 

" The Right Rev. Bishop Onderdonk, of Permsylvania, was on 
motion appointed chairman of the committee, to fill the vacancy thus 
occasioned." 

June 27 fh, 1839. 

" The committee on the petition of Mr. Crummel, submitted the 
following : — 

" The committee to whom was referred the petition of Mr. Crum- 
mel, respectlully report, that having deliberately considered the said 



43 

petition, they are of opinion that it ought not to be granted, and they 
accordingly recommend to the Board of Trustees the following reso- 
lution : — Resolved, — That the prayer of the petitioner be not granted. 
" Tlie Rev. Dr. Hawks,* moved that the resolution recommended 
in the report be adopted." 

Mr. Huntington moved, — 

"That the whole subject be recommitted, with instructions to the 
cominiitee to report, that the matters embraced in the petition of 
Mr. Crummel are, according to Section 1, of Chap. Vll. of the 
Statutes, referrable to the faculty rather than this board." 

[Tills motion was lost, through fear, we are constrained 
to believe, lest the faculty would not, if compelled to act, 
refuse to Mr. Crummel a right that was so obviously his.] 

" Whereupon the question upon accepting the report and adopting 
the resolution recommended, was taken up and decided in tlie af- 
firmative. 

"The Right Rev. Bishop Doanegave notice, that he should, on the 
morrow, ask leave to present to the board, and to enter upon the 
minutes a j)rotest against the decision. 

Friday, June 2$th. 

*' The Right Rev. Bishop Doane, who had yesterday given notice 
of his intention to ask leave to enter a protest, &.c. changed his in- 
tention as to the minner of presenting tlie subject, and asked leave 
to state to the board bis reasons, with a view to the entering of the 
same on the minutes, for dissentinii from the vote of the majority on 
the report of the committee, to whom was referred the petition of 
Mr. Crummel. Leave was nut granted." 

During these proceedings, attempts were made by the 
Bishop of New York, to prevail on Mr. Crummel to with- 
draw his application for admission, by assuring him "the 
members of the faculty were willing to impart to him 
[pi'ivate] instruction in their respective departments; and 
that more evil than benefit would result both to the church 
and himself, by a formal application in his behalf for ad- 
mission into the seminary." 

The reader will not have failed to notice with what 
care every allusion to the cause of refusing Mr. Crummel 
admission is excluded from the minutes, and to feel that 
the very fact that the cause does not appear in the minutes 
— leaving it to be inferred, that it was for something too 

* Dr. llavvl^s is the Historian of the Episcopal church in the United States. 
If it ho true, as we have seen stated in an American newspaper, that this gentle- 
man is hinnseir of mixed hUiod — and his complexion a little favors the statement — 
it proves that the admixlion does not deteriorate the intelleclnal powers; for in 
the oratory of the pulpit, and as a writer, Ur. II. stands, deservedly, among the 
distinguished men of America. 



44 

base to be recorded there — is an act of injustice to him 
that admits of no excuse.* 

"An Episcopalian^' of New York, jealous for the 
honor of his church, published in one of the journals of 
that city, a full account of these proceedings. The 
Bishop of New York made a short reply, to but one of 
his statements, (an immaterial one,) and concluded by 
saying, that in the discharge of his duties and responsi- 
bilities, he •should not certainly be swayed by any appeal 
that might be made to popular feeling. 



POSTSCRIPT. 

We would have the reader bear in mind, that the fore- 
going presents but one side of the anti-slavery cause in the 
several churches whose proceedings liavebeen considered ; 
and that in them all, there are abolitionists earnestly labor- 
ing to purify them from the defilements of slavery; and 
that they have strong encouragement to proceed, not only 
in view of what they have already effected toward that end, 
but in the steady increase of their numbers, and in other 
omens of sucess. 

We wish him also to bear in mind, that the churches 
which have been brought before him are not the only 
American churches which are guilty in giving their coun- 
tenance and support to slavery. Of others we have said 
nothing, simply because, to examine their cases, would be 
to make tiiis work too long for the object we have in 
view — and because enough has been said to show substan- 
tially the state of the slavery-question in America, so far 
as the CHURCH in that country is connected with it. 

Lastly. — We take pleasure in assuring him, that there 
are considerable portions of the Methodist — Baptist — and 
Presl)yterian churches, as well as the entire of some of the 
smaller religious bodies in America, that maintain a com- 
mendable testimony against slavery and its abomina- 
tions. 

♦ Mr. Crummel tieoame a mrmber of the Theological department of Yale Col- 
lege, a Congregational institution, vvheie we wish we coiihl say, he was there 
treated in a manner that would have been iho riost agreeable to him, as well as 
most honorable lu the distinguished profussor whose lectures he attended 3 but 
we cannot. 



SUPPLEMENT 

TO THE THIRD AMERICAN EDITION. 

BY x\NOTHER HAND. 



The writer of the preceding pages, evidently studious of brevity, 
and selecting but a few specimens from the mass of evidence that 
might be gathered into a large volume, has failed to present any facts 
bearing directly upon some influential religious denominations in 
America. Perhaps he had not the requisite documents at hand, 
when he wrote. And many startling developments have been made 
since that time. To supply, in part, and in as small a compass as 
practicable, this deficiency, the following particulars are presented. 

CONGREGATIONALISTS. 

These embrace a large portion of the descendants of the Puritans, by 
whom New England was first settled, and they claim to be the successors of 
the Piu-itan Congregationalisls, in their general statements of doctruie, and 
usages of ciiurch polity. Tliey were, until recently, recognized as the 
''standing order" in iSlevv England, and even now, are, perhaps, more 
influential than any other sect in those Slates. In nearl}' all the non-slave- 
holding Slates, Congregational churches are likewise found. 'J'iie intimacy 
maintained between them and Presbyterians, especially in the case of min- 
isters, give them great opporumities for exerting an influence upon that sect, 
and subject them likewise, to the liahilily of receiving strong impressions 
from them in return. Presbyterian ministers, in all the iSiates, to some 
extent, are natives of New England, eclueated in Congregational churches. 
Among these are such men as K(;v. Gardinj;r Spring, D. D. of New 
York, (mentioned on pnge 36,) who is son of the late Rev. Dr. Samuel 
Spring, of the Conoregalional church at Nevvburyport, IMass. Rev. R. R. 
GuRl.KY, Correspoiuling Secretary of the American Colonization Society, 
one of the most virulent opposers of abolition, and Rev. Ezra Stiles 
Ei-Y. D D., so triuntplianlly claimed as a siavehoider, and an apologist for 
slaveholding, were educated Congregationalists, in Conneciicut. Jn their 
foreign mis>;ionarv operations, Congregationalists unite wiih the Presby- 
terian and Dutch Refi)rme(l churches, in the " American B4)ard of Com- 
missioners for Foreign Missions." Jn their domestic mission.s, they unite 
with Presbyterians and odiers. 

From iIh^ beginning, the Anti-slavery movement has met with determined 
opposition from many of the leading Consi'regauonal ministers and journal- 
ists in Nevv England. The Vermont Chronicle, edited by Rev. Joseph 
Tracy, (highly esteemed among the leading Congregational ministers,) 
led tlie wdy, in using the religious periodical pre.ss as an instrnnient of 
rousing the '' public indignation " aganisi abolitionists, a design which he 
openly avowed. He was afterwards invited to conduct the Boston Re-s 
Corder, under patronage of the leading Congregational ministers in Massai 



46 

chuselts, and then the New York Observer, (Presbyterian.) and in both 
those papers, extensively patronized by Congregaiionalisls, l)e made it a 
leading object to oppose *' modern abolition" and support the Colonization 
Society. 

The "Literary and Theological Review," edited by Rev. Leonard 
Woods, Jr., (son of Rev. Protessor Leonard VVoods, D. D. of Andover, 
Blass., and now connected vviili Brunswick College, l^laine,*) during the 
period of high excitement against abolitionists, and while efforls were 
making, in the INorihern and Eastern Slates, to suppress the discussion of 
slavery by penal enactments, put forth an article plainly pointing at the 
abolitionists, and declaring thai they were '-juslkj liable'to the highest civil 
penalties and ecclesiastical cc7is//res.'' This })priudical, at the time, and 
afterwards, was patronized and recommended by many leading Congrega- 
tional ministers. It was highly n[)pl:iU(Jed in the principal Congregational 
journals, and in none of them, (though a constant reader of ihem,) was the 
writer of this, able to discover any reprobation of the sentiment above quoted : 
— nor from any prominent Congregational minister, who was noi an aboli- 
tionist, has he ever heard of any-reproof of it, to the present time. 

The discussion of slavery has been, and still is, to a great extent, shut out 
of Congregational churches. Li some cases, particularly in Connecticut, 
nieasuies have been adopted in clerical associations, evidently designed to 
discourage the discussion, and to close the meeting-houses against Anti- 
slavery lecturers. At the same lime, slaveholding ministers from the South 
have been generally welcomed to the pulpits from which Congregational 
ministers, desiring to lecture against slavery, have been exclutled. 

The American Board of Foreign Missions, before mentioned, have been 
in the habit of soliciting donations from slaveholders, b}' agents sent among 
them, for the purpose, while they bear no testimony against slaver^'. Re- 
monstrances of abolilit)nisls against ihis course, have been unavailing. And 
when pressed to define their position, and after professing a determination 
to remain uncommilled, they have published, with apparent approbation, a 
letter written about six years previous, from one of iheir missionaries, Dr. 
Wilson, staling that he was a slaveholder, and justifying himself in the 
practice. With this letter in their possession, they have continued him in 
their employ till the present tune, (June, 1842,) and they do not claim that 
they have, at any time, signijied to him a desire that he should cease to be a 
slaveholder. 

In a large proportion of Copgregalional churches, the arrangement of the 
negro pew, as in the other sects, is maintained, and colored members are 
not welcomed to the same seals wiih their white brethren. Colored min- 
isters are not often invited to their pulpits, by exclianges, or otherwise, or 
seated with while ministers, on the platform, on public religious and philan- 
thropic celebrations and anniversaries. In the important literary and theo- 
logical institutions founded b^' Congregationalists, and managed by them 
and their ministers, there are seldom lound such usages and habits as would 
make colored students welcome, on terms of equality with others.^ And 
notwithstanding tlie pro-slavery spirit and tendency of the Colonization en- 
terprize have been abaudanily exposed, yet leading Congregational ministers 
in aiKi near Boston and Andover, have, very lalejy, welcomed Rev, R. R. 
GuRi,EY among them, and joined with him in an eflTort to revive the Colo- 
nization cause in New England. 

Views of Congkkgational Ministers. The intimacy between 
leading Presbyterian and Congregational ministers, has been jioticed. A 
specimen of " Sentiments of Piesbylerian Ministers" has been presented, 
(page 56,) and it is not recollected tlial any earnest remonstrance against 

* As President, if I mistake not. 

fObertin ('ollegiale Institute, at Oherlin,Ohio, and Oneida Institute, Whites- 
bofo', New Vork, are believed to be almost ihe only excejuions to this statement. 



47 

those views has been heard from any prominent Con«![reorational minislers 
not idenlified wiih " modern aholilionists." On llie oilier hnnd, the pro- 
slavery views and argumeiils of Presl>yterian minislers have been more or 
less current among Cougrpgalional minislers in New England. This will 
be apparent frnm what (ollows. 

In April, 1836, the Bililical Repertory (Presbyterian) contained an article 
understood to be from the pen of the Professor of Sacred Lilerali-re at 
Princeton, N. J., (Rev. Dr. Hodgk,) in which an effort was made to show 
that slavery, whatever may be said of anij abuses of it, is not a violation of 
the precepts of the gospel. The article was re-puhli^hed, in a pamphlet, 
having on ils title page the following — " Pittshirs:, 1836. For gratuitous 
distrihution." This was industriously distribiUed among the members of the 
General Assembly at Pittsburg, in May, 1836. The work was hailed by 
the slaveholders, as the best defence of slaver)', extant. Within a few 
months from that time, there appeared some two or three pamphlet sermons, 
of Congregational minislers in New England, which exhibited similar views} 
and within about a year. Rev. Dr. Fisk, (Methodist,) whose views may be 
seen by turning back to page 16, obtained, by correspondence, from Rev. 
Moses Stuakt. Professor in the Theological Seminary at Andover, Mass. 
(Congreg.uioiial) a statement of views wiiicli he triumj)hatilly pul)lished, in 
Zion's Herald, as being in accordance wiih his own, declaring — ''This is 
doctrine that will stand, because it is Bible doctrine. Tlie abolitionists^ 
therefore, are on the wrong' course," &c. &c. 

The following is an extract from Prof. Stuart's letter. 

'*1. Tlie precepts of the New Testament respecting the demeanor of 
slaves and of their masters, beyond all question, recognize the existence of 
slavery. The masters are in part " believing masters," so that a precept to 
them, how they are to behave as masters, recognizes that the relation may 
still exist, salvafcleetsalva ecclesia, (•' without violating the Ciirislian faith or 
the church.") Otherwise, Paul had nothing to do but to cut the band 
asunder at once. He could not lawfully and properly temporize with a 
malum in se, {•' that which is in itself sin.") 

Jf any one doubts, let him take the case of Paul's sending Onesimus back 
to Philemon, with an apolog}- for his running away, and sendinsf him back 
to be his servant for life. The relation did exist, may exist. The abuse of 
it is the essential and fundamental wrong. Not that the theory of slavery is 
in itself riglu. No; " Love thy neighbor as thyself," *' Do unto others that 
which ye would that others should do unto you," decide against this. But 
the relation once constituted and continued, is not such a malum in se as 
calls for immediate and violent disruption at all hazards. So Paul did not 
counsel. 

2. 1 Tim. vi. 2, expresses die sentiment, that slaves, who are Christians 
and have Christian masters, are not, on that account, and because as Chris- 
tians theij are brethren, to forego the reverence due to them as masters. That 
is, the relation of master and slave is not, as a matter of course, abrogated 
between all Christians. Nay, servants should in such a case, a fortiori, do 
their duty cheerfully. This sen'iment lies on the very face of the case. 
What the master's duty in such a case may be in respect to liberation, is 
another question, and one which the Apostle does not here treat of." 

The writer of the above letter is still Professor at Andover, and it is not 
known that he has chanf:;ed his views, or that the other members of the 
Faculty or the Trustees feel grieved at his course, or em!)arrassed with his 
position. Congregalionaiisis in general, still confide in Prof. Stuart, as a 
suitable person to teach young students for the laiinislry, the science of ex- 
pounding the Scriptures. 

[13= 'l should nevertheless be borne in mind that Congregationallsts have 
furnished their full proportioii of ministers and layinefl; who have been early, 



48 

efficient, consistent, persevering, and self-denying;, in their Anti-slavery 
labors, with abolitionists of oilier sects. There are also Congreg^ational 
churches who, vviih their ministers, re<jard nl)olilion as a test of fellowship, 
church-membership, communion, and Christian co-operation. They do not 
patronize " The American Board." iSiandina^ on their riglils of local 
church indepeiviency, ihcy hold no connection with ecclesiastical or clerical 
bodies tinclured witii pro-slavery, nor with theological or literary institutions 
where Christian liheity is not taught, and practically iioiiored. 13ut the 
number of such churches is small. 

DUTCH REFORMED CHURCH. 

This church, though not strong in comparative numbers, holds an influen- 
tial post, on account of the wealth, respectability, and position of its mem- 
bers, and the talents, learning, and reputation of its clergy. It is closely 
connected with the Presbyterian church, and difters little from it, in its stand 
on the slavery question, except that its borders are chiefly, if not wholly, 
within the free Estates, and that fewer, perhaps, in proportion, of its members 
or ministers, are known as abolitionists. Its clergy are commonly Coloni- 
zationists, and some of them active in that enterprize. During the pro- 
slavery riots in New York city, in 1854, its principal religious journal, the 
" Chrfslian Intelligencer," conducted by Rev. W. C. Brownlek, D. D., 
was among tlie papers that fumed the flame of popular phrenzy against 
the abolitionists. Leading ministers and members of that church gave a 
tone to the inflammatory Colonization speeches of 1833-4 — the precursors, 
the coiicomitiuits, and the apologists of those riots. The names of Be- 
THUNE, DeVVitt, &c. &c. belong to the history of that period. 

SOCIETY OF FRIENDS. 

"Orthodox."— ^Their meeting-houses, to a great extent, are closed 
against Anti-slavery discussions. The Yearly Meeting in Indiana sent out 
a document evidently designed to discountenance tlie Anti-slavery visit of 
the English philantliropist, Joseph Sturge, (an Orthodox Friend,) to the 
Friends in the United States. 

" HicKsiTK." — •Meeting-houses likewise closed, Isaac T. Hopper, J. S. 
Gibbons, and Charles Marriott, it is understood, have been " disowned '' by 
this sect, on account of their activity in Anti-slavery Societies. 

" The Society of Friends," (including, doubtless, both the sects,) were 
complimented by Henry Clay, and by Martin Van Ruren, for their course, in 
respect to the Anti-slavery excitement. Members of both sects, commonly, 
like other professors of religion, " set up the workers of iniquity," by voting 
for slaveholders, and f>ro-slavery law-rnakers. But numbers, of both sects, 
are efticieni abolitionists, though u-ealth, cotton, and love of quiet, have 
paralyzed the main body. 

BAPTISTS— Additional Memorandum. 

"The Triennial Convention, at Baltimore, April, 1841," displaced all the 
abolitionists from the " Baptist Motucl of Foreign Ttlissions," on a demand 
to that effect, from the south, and by concurrence of learling northern Bap- 
tist ministers, wlio likewise signed a disclaimer of parlicipancy in the doings 
of abolition liaplisis. This, as a condition of receiving southern funds! 
See " Keview of the Doings," &c. by Kev. Nathaniel Culver, Boston. 

QTJ' An Anti-slavery Baptist Board of Foreign Missions has since been 
organized. 



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